HP 

4\: 


(mmk:*^^ 


LIBRARY 

FRmCETON,  N.  J. 

Ciyision  .  

No.  Case,        /:/j^ 


No.  Shelf,  S/ctian)^. 


No.  Book,i:_ _^ 


L 


The  John  M.  Krebs  Doiiatioji, 


THE 


PUBLICATIONS 


OF   THE 


AMERICAN 


DOCTRINAL  TRACT  SOCIETY. 


VOL.  L 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents. 
Depository  J  114,   Washington  Street  ^  Boston. 

1832. 


CONTENTS. 


VOL.  I. 

No. 

1.  Doctrinal  Knowledge  the  Foundation  of  True 

Religion. 

2.  Mankind  Utterly  Depraved  by  the  Fall  of  Adam. 

3.  Covenant  of  Redemption. 

4.  Slanderous  Reports  Refuted. 

5.  Objections  to  Prayer  answered. 

6.  Perseverance  of  the  Saints. 

7.  Decrees  of  God  consistent  with  the  Free  Moral 

Agency  of  Man. 

8.  Doctrine  of  Election  illustrated  and  established. 

9.  Purifying  Influence  of  the  Christian  Hope. 

10.  Personality  and  Offices  of  the  Holy  Spirit. 

11.  Things  Secret  and  Things  Revealed. 

12.  Disappointment  in  the  Last  Day. 

13.  Nature  and  Influence  of  Faith. 

14.  Plea  of  Sinners  against  Endless  Punishment. 

15.  Sinners  Wilful  and  Perverse. 

16.  Love  Thyself  and  thy  Neighbor. 

17.  The  Prayer  of  Faith. 

18.  All  for  the  Best. 

19.  Renewal  of  Sinners  the  work  of  Divine  Power. 

20.  The  Bible  the  only  sure  test  of  Religious  Char- 

acter. 

21.  Duties  of  Parents. 


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NO.  1. 


DOCTRINAL.  K1VOWL.EDGE 

THE 

FOUNDATION  OF  TRUE  RELIGION. 

In  the  most  extensive  sense  of  the  term,  a  doctrine 
is  any  thing  that  is  taught.  But  in  common  language  it 
is  used  to  denote  a  truth  taught  in  the  Bible.  In  what  is 
taught  by  man,  there  are  false,  as  well  as  true,  unimpor- 
tant, as  well  as  important  doctrines.  But  in  the  word  of 
God  there  are  no  false  or  unimportant  doctrines  ;  though 
some  are  to  us  much  more  important  than  others.  The 
more  important  doctrines  of  the  Bible — those  in  which 
we  have  a  special  interest,  are  the  truths  which  it  teaches 
respecting  the  character  and  government  of  God,  the 
character  and  work  of  Christ,  the  duty  and  character  of 
man,  the  immortality  of  the  soul,  and  the  condition  both 
of  the  righteous  and  the  wicked  in  another  world. 

The  distinction  between  a  doctrine  and  precept  is 
this :  A  doctrine  is  a  truth  which  the  Bible  proposes  to 
our  belief.  A  precept  is  something  which  requires  our 
obedience.  That  God  is  good,  is  a  doctrine  which  we 
ought  to  believe.  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,"  ^c.  is  a  precept  which  we  ought  to 
obey. 

By  many,  the  doctrines  of  the  Bible  are  thought  to  be 
of  little  consequence.  Not  a  few,  even  of  those  who 
acknowledge  the  great  importance  of  practical  religion, 
frequently  speak  with  lightness  respecting  these  doe 
trines,  and  appear  to  consider  any  special  efforts  to  ascer 
tain  what  they  are,  or  to  explain  and  defend  them,  as 
little  better  than  labor  lost.  But  all  of  this  description 
are  in  a  great  error.     They  have  not  duly  considered  the 

1 


2  DOCTRINAL    KNOWLEDGE    THE 

connexion  between  doctrine  and  practice,  and  the  influ- 
ence which  the  one  has  upon  the  other.  The  plain  mat- 
ter of  fact,  that  the  practical  religion,  inculcated  by  the 
precepts  of  the  Bible,  can  be  successfully  promoted  no 
longer  than  its  doctrines  are  understood  and  defended, 
seems  never  to  have  occurred  to  their  minds.  The  ob- 
ject of  this  Tract  is  to  show  that, 
Doctrinal  knowledge  is  the  foundation  of  true  religion. 

It  is  here  asserted,  not  merely  that  doctrinal  know- 
ledge is  of  great  importance  in  religion,  that  it  enlight- 
ens, strengthens,  and  confirms  the  Christian  in  his  duties 
and  his  hopes,  but  that  it  is  the  foundation  of  true  reli- 
gion,— that,  without  which  the  thing  cannot  exist,  and  all 
pretension  to  it  is  either  delusion  or  hypocrisy.  This 
will  be  sufficiently  evident  to  every  reader  who  candidly 
considers  the  following  facts. 

1.  The  duties  of  the  Bible  are  founded  upon  its  doc- 
trines. 

What  God  has  required  his  creatures  to  do,  he  has  not 
arbitrarily  required,  but  required  for  good  and  sufficient 
reasons.  These  reasons  are  found  in  the  doctrines  which 
he  has  revealed.  The  duty  of  loving  God  is  founded 
upon  the  doctrine  that  he  is  supremely  good.  If  he  was 
not  a  good  Being,  it  could  not  be  the  duty  of  creatures  to 
iove  him.  And  if  he  was  not  the  best  of  all  beings,  it 
could  not  be  their  duty  to  love  him  supremely. 

The  duty  of  repentance  is  founded  upon  the  doctrine 
of  human  depravity.  If  mankind  are  not  sinners,  they 
have  nothing  to  repent  of.  And  the  question  respecting 
the  extent  of  their  sinfulness  or  depravity,  must  obviously 
settle  the  question  respecting  the  extent  to  which  repent- 
ance is  a  duty. 

The  duty  of  faith  in  Christ  depends  upon  the  doctrine 
that  he  is  the  true  Messiah.  Unless  he  is  as  he  claims  to 
be  the  Son  of  God,  unless  he  actually  "  made  his  soul  an 
offering  for  sin,"  and  unless  "  he  is  able  to  save  to  the 
uttermost  all  that  come  unto  God  by  him,"  it  cannot  be 
the  duty  of  perishing  sinners  to  trust  in  him  as  their 
Saviour. 

The  dutv  of  submission  to  the  will  of  God  under  trials, 
aepends  upon  the  doctrine  that  God  governs  the  world  in 
righteousness.     If  there  is  any  event  which  takes  place 


FOUNDATION    OF    TRUE    RELIGION.  3 

• 

without  his  agency  and  in  opposition  to  his  wise  and  holy 
purposes,  we  cannot  be  under  obligation  to  be  reconciled 
to  it.  True  submission  to  the  will  of  God  under  trials,  is 
nothing  more  or  less  than  submission  to  these  things,  so 
far  as  the  design  and  hand  of  God  are  in  them. 

The  duty  of  keeping  the  Sabbath  holy,  depends  upon 
the  doctrine  that  the  Sabbath  is  a  divine  institution.  If 
God  does  not  require  mankind  to  set  apart  one  day  in 
seven  to  be  devoted  especially  to  the  purposes  of  religion, 
and  if  the  first  day  of  the  week  is  not  now  the  particular 
day  to  be  thus  devoted  to  his  service,  we  are  not  under 
obligation  to  "  remember  the  Sabbath  day  to  keep  it 
holy." 

It  is  a  duty  to  worship  the  Lord  Jesus  Christ.  He 
himself  declared  that  all  men  should  honor  the  Son,  even 
as  they  honor  the  Father.  The  martyr  Stephen  died 
calling  upon  his  name.  All  the  primitive  Christians  were 
in  the  practice  of  offering  prayers  and  singing  praises  to 
him.  And  all  holy  beings  in  heaven  and  on  earth  are 
represented  by  John  as  saying,  "  Blessing,  and  honor, 
and  glory,  and  power  be  unto  Him  that  sitteth  on  the 
throne,  and  unto  the  Lamb  forever."  But  this  duty  of 
worshipping  Christ  depends  upon  t%e  doctrine  that  he  is 
one  with,  and  equal  to  the  Father  ;  for  we  are  expressly 
forbidden  to  have  or  to  worship  more  Gods  than  one. 

It  is  generally  agreed  that  prayer  is  a  duty.  But  this 
cannot  be  a  fact  unless  the  doctrine  of  our  dependence 
upon  God  is  true.  If  there  is  any  respect  in  which  we 
are  not  dependent  on  God,  in  that  respect  it  cannot  be 
our  duty  to  pray. 

It  is  our  duty  to  love  our  neighbor  as  ourselves,  to  love 
our  enemies,  to  pray  for  them,  and  to  do  them  all  the 
good  in  our  power.  But  all  these  duties  are  founded 
upon  the  doctrine  of  disinterested  affection.  If  it  is 
right,  as  some  pretend,  to  make  our  own  interest  or  plea- 
sure the  principal  object  of  our  regard,  it  cannot  be  duty 
to  love  others  as  ourselves.  If,  as  is  often  asserted,  man- 
kind are  incapable  of  exercising  a  disinterested  affection, 
it  cannot  be  their  duty  to  love  their  enemies ;  for  it  is 
impossible  that  a  known  enemy  should  be  embraced  by 
any  other  than  a  disinterested  affection. 

It  might  be  shown  that  every  duty  inculcated  in  the 


4  DOCTRINAL    KNOWLEDGE    THE 

• 

Bible  depends  on  some  doctrine,  and  is  one  of  its  practi- 
cal results.  But  every  one  is  willing  to  allow  that  there 
can  be  no  true  religion  wiiere  the  duties  of  the  Bible  are 
not  performed.  If  then  these  duties  are  founded  upon 
the  doctrines,  it  is  a  plain  case  that  the  doctrines  lie  at 
the  foundation  of  all  true  religion.  But  it  may  be  said, 
although  the  duties  of  the  Bible  are  founded  upon  its 
doctrines,  yet  it  is  of  liftle  importance  to  know  its  doc- 
trines, as  all  these  duties  may  be  performed,  whether  the 
doctrines  be  understood,  or  not.  To  this  it  is  replied, 
the  duties  of  the  Bible  cannot  all  be  performed  without  a 
knowledge  of  its  doctrines  ;  for 

2.  The  performance  of  some  of  these  duties  necessarily 
implies  a  knowledge  of  the  doctrines. 

It  is  a  duty  to  believe  the  doctrines  of  the  Bible.  It  is 
a  duty  to  continue  steadfast  in  the  belief  of  these  doc- 
trines. It  is  a  duty  to  contend  earnestly  for  the  vindica- 
tion of  these  doctrines.  It  is  a  duty  to  discountenance 
the  efforts  of  all  those  who  are  attempting  to  propagate 
false  doctrine.  But  we  cannot  believe  any  doctrine 
with  which  we  are  not  acquainted.  We  cannot  stand 
fast  in  the  faith  of  the  gospel  unless  we  know  what  this 
faith  is.  We  cannot  "  contend  earnestly  for  the  faith 
once  delivered  to  the  saints,''  unless  we  know  what  are 
the  doctrines  which  were  committed  to  their  trust.  We 
cannot  know  who  false  teachers  are,  nor  take  one  effi- 
cient step  to  counteract  their  poisonous  leaven,  unless  we 
are  able  to  distinguish  the  doctrines  of  the  Lord  from  the 
commandments  of  men. 

Admit  then  that  true  religion  consists  in  performing 
the  duties  which  the  Bible  inculcates.  Here  are  duties, 
and  very  important  ones  too,  which  cannot  be  performed 
without  doctrinal  knowledge.  To  believe  the  truth,  to 
continue  in  the  truth,  to  vindicate  the  truth,  to  reject 
error,  and  to  refuse  to  countenance  those  who  would  sub- 
vert the  gospel,  is  a  part  of  that  practical  religion  which 
the  Bible  inculcates.  Though  there  are  many  who  do 
not  consider  that  these  duties  are  any  part  of  true  reli- 
gion, or  any  thing  which  the  scriptures  require,  yet  it  is 
a  fact  there  are  few  points  in  Christian  practice  Avhich 
they  enjoin  with  more  frequency  or  treat  as  subjects  of 
greater  importance.     A  Quotation  of  one  half  of  the  pas 


FOUNDATION    OF    TRUE    RELIGION.  O 

sages  in  which  belief  of  the  truth  is  required,  and  unbe- 
lief forbidden,  in  which  promises  are  made  to  faith,  and 
threatenings  denounced  against  unbelief,  in  which  indi- 
viduals are  exhorted  "  to  stand  fast  in  the  faith,"  "  to 
contend  earnestly  for  the  faith,"  "  to  give  attendance  to 
doctrine,"  "  to  take  heed  to  doctrine,"  "  to  speak  the 
things  which  become  sound  doctrine,"  would  far  exceed 
the  limits  proposed  for  this  Tract.  But  this  passing  allu- 
sion to  them  must  be  sufficient  to  convince  the  candid 
reader  that  many  of  the  duties  of  the  gospel  cannot  be 
performed  without  a  knowledge  of  its  doctrines.  He  will 
perceive  that  any  one,  who  will  be  obedient  to  all  the 
commands  of  God,  or  in  other  words  be  a  consistent  and 
thorough  practical  christian,  must  understand  the  doc- 
trines of  the  gospel.  But  it  is  not  sufficient  to  say  that 
all  the  duties  of  the  Bible  cannot  be  performed,  without 
a  knowledge  of  its  doctrines.  Though  this  is  the  truth, 
it  is  not  the  whole  truth.  It  may  be  safely  asserted  that 
7ione  of  them  will  be  performed  without  more  or  less  of 
this  knowledge  ;  for 

3.  The  doctrines  of  the  Bible  present  the  motives  by 
which  all  its  precepts  are  enforced. 

A  mere  precept  or  command  is  not  that  which  pro- 
duces obedience,  or  that  which  is  instrumental  of  pro- 
ducing obedience.  This  only  shows  what  ought  to  be 
done.  Other  considerations  must  be  presented  to  injiu 
ence  an  intelligent  being  to  perform  the  duty  enjoined. 
Now  the  doctrines  of  the  Bible  furnish  the  motives  suited 
to  influence  creatures  to  obey.  In  view  of  these  they  see 
the  reasonableness  of  God's  commands  and  the  goodness 
of  his  character.  They  see  also  their  obligation  to  obey, 
and  the  consequences  both  of  their  obedience,  and  of 
their  disobedience.  Mankind  would  not  be  at  all  influ- 
enced by  any  of  the  commands  of  God,  if  they  knew 
nothing  of  the  doctrines  by  which  his  character  and  gov- 
ernment, and  their  own  character  and  condition  are  illus- 
trated. Let  the  motives  drawn  from  the  doctrine  of 
God's  goodness  and  mercy,  his  truth  and  justice ;  from 
the  doctrine  of  his  omniscience,  omnipresence,  and 
almighty  power  ;  from  the  doctrine  of  the  atonement  by 
the  death  and  sufferings  of  the  Son  of  God  ;  and  from 
the  doctrine  of  the  immortality  of  the  soul,  and  future 

1* 


6  DOCTRINAL    KNOWLEDGE    THE 

rewards  and  punishments  be  removed,  and  all  the  pre- 
cepts, exhortations  and  commands  of  the  Bible  would  at 
once  be  rendered  a  dead  letter.  As  the  doctrines  of  the 
Bible  present  the  motives,  and  the  only  motives  to  obedi- 
ence, which  can  operate  upon  the  minds  of  intelligent 
creatures ;  to  expect  that  they  will  obey  its  precepts  with- 
out some  knowledge  of  these  doctrines,  is  to  expect  that 
they  will  act  without  a  motive.  And  it  must  be  obvious 
that  in  proportion  as  the  doctrines  of  the  Bible  are  ob- 
scured, or  kept  out  of  view,  the  motives  to  obedience 
must  be  diminished.  \  Grant  then  the  great  importance 
of  practical  religion,  and  admit  that  this  consists  in  obe- 
dience to  the  precepts  of  the  Bible,  still  it  remains  an  in- 
teresting fact,  that  without  doctrinal  knowledge  there  can 
be  no  practical  religion.'  This  will  appear  still  more 
clearly,  if  it  be  considered 

4.  That  divine  truth  is  the  means  by  which  God  sanc- 
tifies the  hearts  of  men. 

This  is  the  means  by  which  he  at  first  renews  their 
hearts,  and  afterwards  carries  on  the  work  of  sanctifica- 
tion.  From  the  following  words  of  James,  it  will  be  seen 
that  the  change  by  which  the  sinner  is  brought  from  a 
state  of  spiritual  death  to  spiritual  life,  is  wrought  by  the 
instrumentality  of  truth  :  "  Of  his  own  will  begat  he  us 
with  the  word  of  truth."  Paul  mentions  the  same  thing 
as  the  means  by  which  God  had  enabled  him  to  effect  the 
same  change  in  the  character  of  the  Corinthians  :  "  For 
though  ye  have  ten  thousand  instructors  in  Christ,  yet  ye 
have  not  many  fathers  ;  for  in  Christ  Jesus  I  have  begot- 
ten you  through  tlie  gospel."  It  is  implied  in  what  Peter 
said  to  those  to  whom  he  addressed  his  Epistles,  that  the 
heart  is  regenerated  by  the  instrumentality  of  divine 
truth;  for  he  speaks  of  them  as  "being  born  again,  not 
of  corruptible  seed,  but  of  incorruptible,  by  the  word  of 
God,  which  liveth  and  abidcth  forever." 

From  other  passages  it  is  equally  plain  that  the  good 
work  begun  in  the  heart  at  regeneration  is  carried  on  by 
means  of  truth.  Our  Saviour  prays  for  his  disciples  in 
the  following  language :  "  Sanctify  them  through  thy 
truth,  thy  word  is  truth." — "  For  their  sake  I  sanctify 
myself,  that  they  also  may  be  sanctified  through  the 
truth." 


FOUNDATION    OP    TRUE    RELIGION.  7 

Now  as  truth  is  the  means  employed  by  the  Holy  Spirit 
in  the  conversion  of  sinners,  and  in  their  subsequent 
sanctification,  how  evidently  does  it  appear  that  doctrinal 
knowledge  is  essential  to  the  existence  of  true  religion. 
It  is  a  clear  case  that  there  can  be  no  true  religion  with- 
out the  Holy  Spirit,  nor  without  the  means  by  which  he 
chooses  to  perform  his  operations.  Will  it  be  said  that 
there  is  truth  enough  in  the  precepts  of  the  gospel,  with 
out  its  doctrines  to  be  the  means  of  the  renewal,  and 
sanctification  of  the  heart  by  the  Holy  Spirit  1  To  this 
it  is  replied,  all  the  truth  which  is  contained  in  the  pre- 
cepts of  the  gospel  is  the  doctrines  which  these  imply. 
Besides  we  have  seen,  that  there  must  be  motives  to  influ- 
ence an  intelligent  being  to  obey  a  precept,  and  that  the 
proper,  and  only  motives  to  obedience  to  the  precepts  of 
the  Bible,  are  found  in  the  doctrines  which  it  contains. 
Though  the  Spirit  of  God  turns  the  hearts  of  sinners  to 
him,  it  does  not  do  this  without  motives.  It  is  easy  to 
see  that  when  the  Holy  Spirit  influences  a  sinner  to  love 
God,  it  must  be  in  view  of  his  holy  character  ;  that  when 
he  influences  him  to  repent  of  sin,  it  must  be  in  view  of 
the  real  evil  of  sin  ;  and  that  when  he  influences  him  to> 
receive  Christ,  it  must  be  in  view  of  those  traits  of  cha- 
racter which  belong  to  Christ.  It  is,  therefore,  in  the  na- 
ture of  things  impossible  that  the  sinner  should  be  truly 
converted,  even  by  the  Spirit  of  God,  without  knowing 
something  of  those  doctrines,  by  which  the  character  of 
God,  and  the  character  of  Christ,  and  the  nature  of  sin, 
are  brought  into  view.  /  The  truth,  therefore,  by  which 
the  Spirit  of  God  converts  sinners,  and  carries  on  the 
work  of  sanctification  in  their  hearts,  is  the  doctrines  of 
the  gospel.  It  is  clearly  implied  in  the  following  words 
of  Paul  to  Timothy,  that  it  was  his  doctrine  which  would 
save  his  hearers  :  "  Take  heed  unto  thyself  and  unto  the 
doctrine ;  for  in  doing  this  thou  shalt  both  save  thyself, 
and  them  that  hear  thee."  From  the  fact  that  believing 
is  uniformly  made  a  condition  of  salvation,  it  is  evident 
that  the  doctrines  of  the  gospel  are  the  truth  by  which 
sinners  are  savingly  converted  ;  for  whatever  is  proposed 
in  the  scriptures  to  our  belief,  is  a  doctrine.  It  could 
not  with  propriety  be  said,  that  mankind  are  prepared  for 
heaven  "  through  sanctification  of  the  Spirit,  and  belief 


8  DOCTRINAL    KNOWLEDGE    THE 

of  the  truth  ;"  or  that  "  he  that  believeth  shall  be  saved, 
and  he  that  believeth  not  shall  be  damned,"  if  a  know- 
ledge of  the  doctrines  of  the  Bible  were  not  a  necessary 
means  in  the  conversion  of  the  sinner  by  the  Holy  Spirit. 
But  if  doctrinal  knowledge  is  essential  to  conversion,  it 
must  be  essential  to  the  existence  of  true  religion  ;  for  it 
is  a  plain  matter  of  fact  that  there  can  be  no  true  religion 
among  men  "  dead  in  trespasses  and  sins,"  until  they  are 
quickened  by  the  Spirit  of  God.     There  are  those  who 
make  much  of  experimental  religion,  and  doubtless  sin- 
cerely believe  in  a  change  of  heart  by  the  influence  of 
the  Holy  Spirit,  who  are  often  heard  to  speak  lightly  of 
doctrinal   knowledge.      But  surely  such  persons  do  not 
understand   themselves.      All  genuine  religious   experi- 
ence is  founded  upon  Christian  doctrine.     This  is  the 
sword  of  the  Spirit, — the  instrument  by  which  he  effects 
all   his   mighty   conquests.     There   is  not  a  single   holy 
affection,  produced  in  men  by  the  operation  of  the  Holy 
Spirit,  the  object  of  which  is  not  presented  by  some  doc- 
trine of  the  Bible,  and  which  does  not  agree  in  character 
with  some  doctrine  of  the  Bible.     All  true  love  to  God, 
to  Christ,  to  man,  has  for  its  object  something  which  the 
Bible  teaches^  and  which  is  believed  respecting  these  per- 
sons.    Every  exercise  of  true  humility,  and  every  exer- 
cise of  true  repentance,  has  for  its  object  something  which 
the  Bible  teaches^  and  which  is  believed  respecting  our- 
selves.    Every  degree  of  true  Christian  zeal  is  kindled  up 
in  view  of  something  which  the  Bible  teaches,  and  which 
is  believed  respecting  Christ  and  his  kingdom.      Every 
exercise  of  true  submission  to  the  will  of  God  arises  in 
view  of  something  which  the  Bible  teaches,  and  which  is 
believed  respecting  the  government  of  God.     There  may 
be  religious  e>:ercises,   which  arise  not  in  view  of  any 
thing  taught  in  the  Bible,  and  which  agree  not  in  charac- 
ter with  any  holy  object  exhibited  in  the  Bible  ;  but  these 
exercises  are  not  true  religion.      Men  may  imagine  a 
character  which  they  call  God,  and  sincerely  and  ardently 
love  this  character;  but  if  it  is  not  the  character  which 
the  Bible  ascribes  to  God,  the  love  which  is  exercised  in 
view  of  it  can  have  nothing:  in  it  of  the  nature  of  true  re- 
ligion.     They  may  believe  in  the  existence  of  a  certain 
character  which  they  call  Jesus  Christ,  and  feel  a  very 


FOUNDATION    OF    TRUE    RELIGION.  9 

deep  interest  in  this  character  as  their  Saviour,  and  a 
very  ardent  affection  for  him  on  account  of  what  they 
suppose  he  has  done  and  will  do  for  them,  and  still  if  the 
character  which  they  have  in  view  is  essentially  different 
from  that  which  the  scriptures  ascribe  to  the  Lord  Jesus, 
their  feelings  towards  it  cannot  be  the  religion  of  the  gos- 
pel. Men  may  be  greatly  alarmed  in  view  of  their  sins, 
and  very  sorry  that  they  have  committed  them,  but  if  the 
scriptural  representation  of  the  evil  of  sin  be  kept  out  of 
view,  their  repentance  can  be  nothing  but  "  the  sorrow 
of  the  world  which  worketh  death."  They  may  be  very 
zealous  in  the  promotion  of  what  they  call  religion,  but 
unless  this  is  somethina;  which  is  in  accordance  with  the 
doctrines  of  the  Bible,  their  "  zeal  is  not  according  to 
knowdedcre,"  or  entitled  to  the  name  of  Christian  zeal. 

Other  considerations  might  be  urged  to  show  that  doc- 
trinal knowledcre  is  essential  to  the  existence  of  true  reli- 
gion.  But  enough,  it  is  apprehended,  has  been  said  to 
make  this  point  plain.  No  one  surely  will  entertain  a 
doubt  of  this,  who  admits  that  the  duties  of  the  Bible  are 
founded  upon  its  doctrines  ;  that  th©  performance  of  some 
of  these  duties  implies  a  knowledge  of  the  doctrines  ;  that 
its  doctrines  are  the  motives,  by  which  all  its  duties  are 
enforced  ;  and  that  divine  truth,  by  which  we  must  un- 
derstand the  doctrines  of  the  Bible,  is  the  means  by  which 
the  Holy  Spirit  renews  and  sanctifies  the  hearts  of  men. 
And  v/ith  any  one  who  is  disposed  to  deny  these  plain 
facts,  any  further  reasoning  on  the  subject  would  be  use- 
less. 

Here,  reader,  allow  me  to  call  your  attention  to  a  few 
things,  which,  as  consequences  of  the  foregoing  truth,  are 
worthy  of  your  serious  attention. 

It  must  be  a  fact,  if  doctrinal  knowledge  is  the  founda- 
tion of  true  religion,  that  no  one  has  any  more  true  reli- 
gion than  he  has  doctrinal  knowledge.  If  there  can 
be  no  holy  affection,  but  in  view  of  some  object  which 
the  doctrines  of  the  Bible  present  to  the  mind,  the  truly 
religious  feelings  of  every  one  must  be  limited  by  the 
doctrines  with  which  he  is  acquainted.  If  no  one  can 
act  without  a  motive,  and  every  motive  to  obedience  is 
found  in  the  doctrines  of  the  Bible,  then  the  true  obedi- 
ence of  every  one  must  be  limited  by  his  knowledge  of 


10  DOCTRINAL    KNOWLEDGE    THE 

these  doctrines.  If  the  truth  is  the  means  and  the  only 
means  by  which  the  Holy  Spirit  sanctifies  the  hearts  of 
men,  then  they  can  be  sanctified  no  further  than  they 
know  the  truth. 

If  doctrinal  knowledge  is  the  foundation  of  true  reli- 
gion, then  the  dissemination  of  this  is  the  best  means  of 
promoting  true  religion  among  mankind.     It  is  that  with- 
out which  no  other  means  can  be  successful.     This  is 
that  without  which  men  do  not  know,  and  cannot  know 
how  to  be  truly  pious  ;  that  which  presents  before  them 
the  strongest  inducements  to  become  truly  pious  ;  and  that 
without  which  the  Holy  Spirit  never  makes  them  truly 
pious.     Doctrinal  knowledge  is  not,  indeed,  true  religion. 
It  is  well  known  that  many  have  a  large  share  of  the  for- 
mer, who  are  entirely  destitute  of  the  latter.     But  still  as 
this  is  the  means  by  which  the  Holy  Spirit  renews,  and 
sanctifies  the  hearts  of  men,  there  is  much  more  reason 
to  hope  that  they  will  become  truly  religious,  if  they  are 
acquainted  with  the  doctrines  of  the  Bible,  than  if  they 
are  ignorant  of  them.     Parents,  who  instruct  their  chil 
dren  thoroughly  in  tho  doctrines  of  the  Bible,  have  more 
reason  than  they  could  otherwise  have,  to  hope  that  they 
will  be  subjects  of  grace.     Ministers  of  the  gospel,  who 
preach  the  doctrines  plainly  and  fully  to  their  people, 
have  more  reason  to  expect  that  true  religion  will  flourish 
among  them,  than  those  can  have,  who  only  temporize  on 
this  subject.     And  the  Church,  when  she  is  the  most  ac- 
tive in  spreading  the  light  of  truth  through  the  world,  has 
the  fairest  prospect  of  its  conversion  to  God.     The  circu- 
lation of  books  that  contain  not  genuine  Christian  doc- 
trine, the  labors  of  missionaries  who  "  shun  to  declare 
the  whole  counsel  of  God,"  and  religious  excitements 
that  are  not  produced  and  guided  by  the  light  of  truth, 
will  all  prove  useless  instruments  in  the  cause  of  true  re- 
ligion. 

The  dissemination  of  doctrinal  knowledge  is  the  best 
means  of  counteracting  the  efforts  of  the  enemies  of  true 
religion.  It  is  worthy  of  particular  notice  that  the  ene- 
mies of  religion  always  level  their  artillery  against  the 
doctrines  of  the  gospel.  If  they  can  succeed  in  refuting 
these,  or  bring  them  into  contempt,  or  even  in  keeping 
them  concealed  from  public  view,  they  consider  their 


FOUNDATION    OF    TRUE    RELIGION.  11 

work  as  done.  Now  with  what  success  can  they  be  met 
without  a  thorough  knowledge,  and  a  full  developement 
of  the  doctrines.  This  knowledge  is  obviously  necessary 
to  prevent  people  being  "  led  away  by  the  cunning  crafti- 
ness of  those  who  lie  in  wait  to  deceive."  It  is  equally 
necessary  to  qualify  individuals  to  refute^  expose,  and 
counteract  the  errors  with  which  the  gospel  is  assailed. 

Christians,  in  order  to  be  stable,  consistent,  useful,  and 
happy,  must  be  thoroughly  instructed  in  the  doctrines  of 
the  Bible.  Unless  they  are  able  to  distinguish  truth  from 
falsehood  in  respect  to  the  great  subjects  of  revelation, 
they  are  liable  to  be  "  driven  about  by  every  wind  of  doc- 
trine." Unless  they  know  what  the  doctrines  of  the 
Bible  are,  they  will  often  be  at  a  loss  with  respect  to  its 
duties,  and  this  will  lead  them  to  act  at  one  time  incon- 
sistently with  what  they  do  at  others.  Their  wavering 
opinions  and  inconsistency  of  conduct  will  diminish  their 
influence  and  consequently  their  usefulness.  As  it  is 
through  the  medium  of  the  doctrines  of  the  Bible,  that  all 
the  sources  of  religious  consolation  are  made  accessible 
to  creatures,  the  happiness  of  Christians  must  be  dimin- 
ished in  proportion  to  their  ignorance  of  these  doctrines. 

It  is  exceedingly  inconsistent  for  any,  who  profess  to 
be  friendly  to  true  religion  and  desirous  of  its  promotion, 
to  make  li^ht  of  doctrinal  knowledge.  Their  conduct  is 
just  like  that  of  a  man  who  is  zealously  engaged  in  erect- 
ing the  superstructure  of  a  magnificent  building,  while 
he  despises  the  care  and  effort  necessary  to  lay  a  good 
foundation.  It  is  just  as  easy  to  conceive  of  a  building 
without  a  foundation,  as  it  is  to  conceive  of  true  religion 
without  doctrinal  knowledge.  People  might  just  as  well 
hope  to  erect  a  building,  without  giving  themselves  the 
trouble  of  laying  a  foundation,  as  to  live  in  the  exercise 
and  practice  of  true  religion,  without  taking  any  pains  to 
acquire  doctrinal  knowledge.  They  might  as  well  hope 
that  a  building  erected  upon  the  loose  sands  of  the  river's 
brink,  would  stand  firm  and  unshaken  when  the  tempest 
and  the  flood  beat  violently  against  it,  as  to  hope  that  a 
religion,  which  is  not  based  upon  the  doctrines  of  the 
gospel,  will  stand  in  the  day  of  trial.  They  might  as 
well  pretend  that  a  deep  and  solid  foundation  endangers 
the   superstructure,   or  diminishes  its  convenience  and 


12  DOCTRINAL    KNOWLEDGE. 

beauty,  as  to  pretend  that  a  full  exhibition  of  the  doc- 
trines of  the  Bible  is  unfavorable  to  experimental  and 
practical  religion. 


THE  GOSPEL  THE  POWER  OF  GOD  TO  SALVATION. 

What  shall  the  dying  sinner  do, 
That  seeks  relief  for  all  his  wo  ? 
Where  shall  the  guilty  conscience  find 
Ease  for  the  torment  of  the  mind  1 

How  shall  we  get  our  crimes  forgiven, 

Or  form  our  natures  fit  for  heaven  ? 

Can  souls  all  o'er  defiled  with  sin 

Make  their  own  powers  and  passions  clean  ? 

In  vain  we  search,  in  vain  we  try, 
Till  Jesus  brings  his  gospel  nigh  ; 
'Tis  there  that  power  and  glory  dwell, 
Which  save  rebellious  souls  from  hell. 

This  is  the  pillar  of  our  hope, 
That  bears  our  fainting  spirits  up  ; 
We  read  the  grace,  we  trust  the  word, 
And  find  salvation  in  the  Lord. 

Let  men  or  angels  dig  the  mines. 
Where  nature's  golden  treasure  shines  ; 
Brought  near  the  doctrine  of  the  cross, 
All  nature's  gold  appears  but  dross. 

Should  vile  blasphemers,  with  disdain. 
Pronounce  the  truths  of  Jesus  vain. 
We'll  meet  the  scandal  and  the  shame, 
And  sing  and  triumph  in  his  name. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY. 

PERKINS  &.  MARVIN,  Agents, 
Depository,  114,  Washington  Street,  Boston. 


NO.  2. 


JMLUVKIND  UTTERLY  DEPRAVED 

BY    THE 

FALL    OF   ADAM. 

In  the  Mosaick  account  of  man's  formation,  it  is 
said  that  God  created  him  in  his  own  image,  after  his 
likeness.  That  this  divine  image  or  likeness  impressed 
upon  man,  when  he  came  from  the  forming  hand  of  his 
Creator,  consisted  "  in  righteousness  and  true  holiness," 
is  evident  from  the  scripture,  which  says,  "  God  hath 
made  man  upright."  Yet  Adam  did  not  retain  his  origi- 
nal rectitude,  as  appears  from  the  succeeding  clause  of 
the  sanie  passage,  "  but  they  have  sought  out  many  in- 
ventions." Man  disobeyed  his  Maker's  prohibition.  He 
ate  the  forbidden  fruit.  He  rose  in  rebellion  against  that 
God  who  constituted  him  the  public  head  and  representa- 
tive of  his  posterity,  and  suspended  their  character  upon 
his. 

That  Adam's  race  are  born  into  the  world  sinners,  in 
consequence  of  his  fall,  is  plainly  taught  in  the  oracles  of 
God.  There  it  is  said  expressly,  "  By  one  man's  disobe- 
dience many  were  made  sinners,"  or  as  it  might  have 
been  rendered,  were  constituted  sinners  ;  and,  "  By  one 
man  sin  entered  into  the  world,  and  death  by  sin  ;  and 
so  death  passed  upon  all  men,  for  that  all  have  sinned." 
In  these  passages,  the  fall  or  first  transgression  of  Adam, 
and  the  consequent  sinfulness  of  his  posterity,  are  assert- 
ed with  such  plainness,  that  no  real  believer  in  revelation 
will  ever  doubt  the  truth  of  the  facts.  Sin,  however,  a? 
well  as  holiness,  is  strictly  personal,  and  cannot  be  trans 
ferred  from  one  to  another.  By  this  I  mean,  that  no  sin 
ful  act  of  one  person  can  ever  become  the  sinful  act  of 

2 


2  MANKIND  UTTERLY  DEPRAVED 

another  person.  Although  fallen  Adam's  posterity  are 
constituted  sinners,  by  means  of  their  connexion  with 
him  as  their  public  head  ;  yet  his  sin  is  not  their  sin. 
And  they  are  sinners,  not  because  they  ate  the  forbidden 
fruit,  but  because  they  transgress  the  law,  as  it  is  said, 
"  all  have  sinned ;"  which  is  the  reason  assigned  why 
death  has  passed  upon  them  all.  This  is  doubtless  the 
true  construction  ;  for  God  declares,  "  The  soul  that  sin- 
neth,  it  shall  die ;"  and  in  connexion  with  this  he  teaches 
that  no  person  shall  bear  the  iniquity  of  another,  but  only 
his  own  ;  that  no  person  shall  be  punished  for  the  sin  of 
another,  but  only  for  his  own  sin.  Thus  it  appears,  that 
in  consequence  of  the  first  offence  of  the  first  man,  all  his 
descendants  have  become  sinners. 

The  brief  remarks  that  follow,  are  designed  to  show 
the  nature  and  degree  of  that  sinfulness  or  moral  deprav- 
ity, of  which,  as  now  stated,  mankind  have  become  the 
subjects. 

"  Sin,"  says  an  apostle,  "  is  the  transgression  of  the 
law."  This  law  is  that  of  pure,  disinterested  love,  or 
charity,  the  charity  which  "  seeketh  not  her  own."  The 
sinfulness  of  mankind,  then,  being  the  opposite  of  that 
benevolent  love  which  the  divine  law  requires,  must  con- 
sist primarily  in  selfishness.  Each  of  them  places  his 
supreme  affection  on  himself,  or  loves  himself  more  than 
he  loves  all  other  beings  in  the  universe,  and  makes  his 
own  interest  his  supreme  object.  On  this  object  his 
whole  heart  is  fixed.  With  a  view  to  its  attainment  all 
his  designs  are  formed.  He  may  have  a  thousand  other 
objects  of  desire  ;  but  they  are  all  chosen  and  sought  for 
the  sake  of  this.  This  spirit  of  selfishness  pervades  the 
entire  mass  of  mankind  by  nature.  For  God's  word 
teaches  that  they  are  "  lovers  of  their  own  selves,"  and 
that  they  "  all  seek  their  own,  not  the  things  which  are 
Jesus  Christ's."  Such  is  human  nature  in  its  fallen 
state.  Hence,  they  are  just  as  sinful  as  they  are  selfish. 
But  their  selfishness  is  entire.  They  cease  not  to  love 
and  choose  tlieir  own  things  with  all  their  heart  and 
strength.  This  renders  all  their  moral  actions  wholly 
sinful.  And  that  the  native  depravity  of  mankind  2S 
total,  the  scriptures  furnish  conclusive  evidence.  A  por- 
tion of  this  evidence  will  now  be  exhibited. 


BY    THE    FALL    OP   ADAM.  3 

1.  The  scriptures  teach  that  mankind  are  the  subjects 
of  spiritual  death.  To  the  Ephesian  converts  the  apostle 
writes,  "  And  you  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins  ;  wherein  in  time  past  ye  walked, 
according  to  the  course  of  this  world,  according  to  the 
prince  of  the  power  of  the  air,  the  spirit  that  now  work- 
eth  in  the  children  of  disobedience  ;  among  whom  also 
we  all  had  our  conversation  in  times  past,  in  the  lusts  of 
our  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the 
mind,  and  were  by  nature  the  children  of  wrath,  even  as 
others."  This  passage,  which  evidently  describes  all 
men  by  nature,  clearly  proves  their  utter  depravity.  For 
to  be  dead  to  holiness,  and  dead  in  sin,  is  to  be  utterly 
depraved.  If  language  can  express  total  moral  depravity, 
it  is  expressed  by  this  language. 

2.  The  scriptures  teach  that  mankind  are  by  nature 
the  enemies  of  God.  To  natural  men  Christ  said,  "  I 
know  you,  that  ye  have  not  the  love  of  God  in  you." 
To  persons  of  this  class  he  also  said,  "  Ye  have  both  seen 
and  hated  both  me  and  my  Father."  And  he  repeatedly 
declared  that  the  world  hated  him.  It  is  likewise  said, 
that  "  the  carnal  mind,"  or  natural  heart,  "  is  enmity 
against  God."  And  it  is  certain  that  the  hearts  of  all 
unrenewed  men  are  essentially  the  same  ;  for  He  who 
can  neither  lie  nor  be  deceived,  has  said,  "As  in  water 
face  answereth  to  face  ;  so  the  heart  of  man  to  man."  It 
is,  indeed,  the  uniform  representation  of  scripture,  that 
mankind  are  haters  of  God.  And  their  ceaseless  conten- 
tions with  him,  from  the  fall  to  the  present  hour,  prove 
their  enmity  towards  him.  Yes,  enmity  reigns  in  their 
breasts  against  the  most  high  God,  against  Him  who  is 
infinite  in  greatness  and  goodness,  and  who  constantly 
makes  before  their  eyes  transcendent  displays  of  that 
greatness  and  goodness  ;  who  crowns  their  lives  with 
ceaseless  mercies  ;  and  who  offers  them,  without  money 
or  price,  the  richest  blessings,  procured  at  no  less  a  price 
than  the  death  of  his  own  dear  Son.  And  what,  I  ask, 
what  can  there  be  but  sin  in  that  heart  which  overflows 
with  hatred  of  such  a  God. 

3.  The  scriptures  uniformly  teach  that  nought  but  evil 
is  thought,  or  done  by  any  of  mankind  while  unrenewed. 
At  a  period  of  very  remote  antiquity,  man's  moral  charac- 


4  MANKIND  UTTERLY  DEPRAVED 

ter  is  thus  described  by  an  unerring  pen ;  "And  God  saw 
that  the  wickedness  of  man  was  great  in  the  earth,  and 
that  every  imagination  of  the  thoughts  of  his  heart  was 
only  evil  continually."  There  are  many  other  passages 
of  scripture,  which  convey  the  same  affecting,  humiliating 
truth,  and  which,  beyond  all  controversy,  are  of  universal 
application,  or  are  intended  to  describe  the  whole  class 
of  natural  men  in  all  ages.  Some  of  these  passages  are 
the  following  :  "  The  heart  of  the  sons  of  men  is  full  of 
evil,  and  madness  is  in  their  heart  while  they  live.  The 
heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil." 
But  is  it  true,  that  any  goodness  has  a  place  in  that  heart 
which  is  full  of  evil  ?  And  is  it  true,  that  any  thing  but 
evil  is  done  by  those  whose  hearts  are  fully  set  in  them 
to  do  evil  ?  These  passages,  if  understood  according  to 
their  obvious  import,  express  very  forcibly  the  doctrine  of 
the  total  sinfulness  of  mankind  in  every  period  of  the 
world.  The  same  doctrine  is  taught  by  the  inspired 
Psalmist,  where  he  says,  "The  Lord  looked  down  from 
heaven  upon  the  children  of  men,  to  see  if  there  were 
any  that  did  understand  and  seek  God."  And  what  was 
his  decision  1  "  They  are  all  gone  aside  ;  they  are  all 
together  become  filthy  ;  there  is  none  that  doeth  good, 
no,  not  one."  That  God  here  means  ail  such  as  are  born 
only  of  the  flesh,  in  distinction  from  those  who  are  born 
of  the  Spirit,  and  are  his  adopted  and  peculiar  people,  is 
unquestionable,  because  he  immediately  adds,  "  Have  aU 
the  workers  of  iniquity  no  knowledge,  who  eat  up  my 
people  as  they  eat  bread,  and  call  not  upon  the  Lord  ?" 
Finally,  the  apostle  Paul  having,  as  he  says,  "  before 
proved  both  Jews  and  Gentiles,"  that  is,  the  whole  human 
race,  "  that  they  are  all  under  sin,"  proceeds  to  give  a 
more  minute  description  of  their  character,  in  language 
borrowed  from  the  Jewish  scriptures.  His  description  is, 
"  There  is  none  righteous,  no,  not  one.  There  is  none 
that  understandeth,  there  is  none  that  seeketh  after  God. 
They  are  all  gone  out  of  the  way  ;  they  are  together  be- 
come unprofitable  ;  there  is  none  that  doeth  good,  no,  not 
one.  Their  throat  is  an  open  sepulchre ;  with  their 
tongues  they  have  used  deceit ;  the  poison  of  asps  is  un- 
der their  lips  ;  whose  mouth  is  full  of  cursing  and  bitter 
ness  :  their  feet  are  swift  to  shed  blood  :  destruction  and 


BY    THE    FALL    OF    ADAM.  5 

misery  are  in  their  ways  ;  and  the  way  of  peace  have  they 
not  known ;  there  is  no  fear  of  God  before  their  eyes." 
Such  is  the  character  of  the  oifspring  of  fallen  Adam, 
drawn  by  the  unerring  pen  of  inspiration.  How  deeply 
stained  this  character  is  !  how  completely  polluted  !  how 
base  and  odious  ! 

From  the  preceding  remarks,  it  appears  that  mankind 
are  altogether  criminal  in  their  depravity.  It  seems  to 
be  the  opinion  of  not  a  few,  that  since  mankind  have  be- 
come depraved  by  the  fall  of  Adam,  they  are  not  crimi- 
nal ;  that  the  moral  condition  they  are  in,  is  a  calamity 
for  which  they  should  be  pitied,  rather  than  blamed. 
Now,  although  it  is  true  that  they  have  become  sinners  in 
tlie  way  above  stated  ;  yet  it  has  been  shown  that  their 
sins  are  their  own.  Their  voluntary  exercises  constitute 
their  depravity.  And  since  they  act  voluntarily  in  sin- 
ning, they  are  guilty,  and  deserve  punishment.  And 
although  they  now  attempt  to  clear  themselves,  and  cast 
the  blame  upon  the  serpent,  upon  Adam,  and  even  upon 
God  himself;  yet  at  the  day  of  judgment,  every  mouth 
will  be  stopped,  and  all  be  made  to  feel  their  desert  of 
that  eternal  punishment,  which  will  be  inflicted  on  the 
finally  impenitent. 

This  subject  shows  why  God  abhors  and  condemns  all 
the  doings  of  natural  men.  It  is  evident  from  his  word, 
that  he  does  abhor  and  condemn  all  their  services,  even 
those  which  they  consider  their  best,  in  which  they  place 
the  strongest  confidence.  He  declares  that  his  soul 
hateth  their  appointed  religious  festivals ;  that  their 
solemn  assemblies  are  iniquity  ;  that  the  incense  they 
offer  is  an  abominatioji ;  and  that  he  will  not  hear  their 
many  prayers  ;  and  he  tells  them  at  the  same  time  to 
briiio;  no  more  vain  oblations.  And  this  he  does,  because 
they  are  utterly  depraved.  The  reader  may  ask,  do  not 
sinners,  according  to  scripture,  sometimes  love  God,  and 
delight  in  approaching  him,  and  perform  various  religious 
services  which  he  requires  1  and  must  all  these  be  de- 
nounced, as  displeasing  to  him  1  It  is  true  that  sinners 
at  times  feel  and  act  as  here  stated.  It  is  true  also,  that 
God  does  hate  all  their  feelings  and  actions.  And  it  is 
no  less  true,  that  he  has  good  reason  for  so  doing.  For 
whether  sinners  love  God  and  sing  his  praise,  as  did  the 


6  MANKIND  UTTERLY  DEPRAVED 

carnal  Israelites,  because  they  imagine  that  he  is  on  their 
side,  or  hate  and  reproach  him,  because  they  are  con- 
vinced that  he  is  against  them ;  or  whether  they  shout 
"  Hosanna  to  the  Son  of  David,"  because  they  believe 
that  he  means  to  promote  their  schemes  of  personal  ag- 
grandizement, or  cry,  "  Away  with  him,  crucify  him," 
because  they  are  made  sensible  that  he  is  hostile  to  those 
schemes,  and  intends  to  disconcert  and  overthrow  them  ; 
whether  they  love  and  extol,  or  hate  and  revile  the  glori- 
ous God,  the  spirit  by  which  they  are  actuated  is  the 
same.  It  is  for  this  reason  that  God  condemns  all  the 
services  of  natural  men,  as  well  those  which  are  by  them- 
selves and  the  world  accounted  good,  as  those  which  are 
accounted  evil.  To  say  that  God  can  take  complacency 
in  the  unrenewed,  or  in  any  of  their  doings,  is  to  say  that 
he  can  take  complacency  in  sin,  and  as  a  mark  of  his  de- 
light in  the  characters  of  its  perpetrators,  can  reward 
them  with  an  immortal  crown  !  And  surely,  it  is  not 
possible  for  him  to  do  this,  unless  it  is  possible  for  him  to 
fix  an  indelible  stain  on  his  own  character. 

This  subject  furnishes  a  satisfactory  answer  to  the 
question,  "  What  should  the  impenitent  be  directed  to 
do  1"  And  certain  it  is,  that  they  should  never  be  told 
to  do  what  is  offensive  to  God.  It  is  no  less  certain,  that 
all  they  do  is  sinful.  Hence  it  is  certain  that  they  should 
never  be  directed  to  do  any  impenitent  works.  Shall 
sinners,  then,  be  directed  to  do  nothing  1  Shall  they  be 
forbidden  to  search  the  scriptures,  or  pray,  or  attend  pub- 
lic worship,  or  pay  attention  to  their  morals,  or  perform 
any  humane  and  charitable  deeds  1  Shall  they  be  told  to 
neglect  all  or  any  of  these  things  1  By  no  means.  For 
sinners,  as  well  as  saints,  are  under  sacred  obligations  to 
adhere  to  the  rules  of  morality,  to  "  give  alms  of  such 
things  as  they  have,"  and  to  observe  all  the  externals  of 
religion.  Accordingly,  in  the  word  of  God,  sinners,  as 
well  as  saints,  are  uniformly  required,  and  with  great 
earnestness  entreated  to  observe  and  do  them.  These 
directions  and  entreaties  are  interwoven  with  the  ad- 
dresses made  to  sinners  by  inspired  patriarchs,  and 
prophets,  and  apostles,  and  by  Christ  himself,  their  glori- 
ous Head.  But  although  such  directions  and  entreaties 
abound  in  those  addresses  ;  yet  every  one  who  reads  his 


BY   THE    FALL   OP   ADAM.  7 

Bible  with  attention,  knows  that  neither  the  patriarchs, 
nor  prophets,  nor  apostles,  nor  Christ  ever  allowed  sin- 
ners any  liberty  to  continue  impenitent.  .  The  conclusion 
is  unavoidable,  that  sinners  are  never  directed  as  God  in 
his  word  requires  that  they  should  be,  unless  they  are 
told,  not  merely  what  things  to  do,  but  how  to  do  them  ; 
nor  unless  they  are  told  to  do  those  things  with  a  holy 
heart.  To  direct  sinners  to  read  the  Bible  with  compla- 
cency in  its  precious  truths,  and  with  supreme  love  to- 
wards its  divine  Author  ;  to  pray  in  submission  to  the 
sovereign  will  of  the  great  object  of  prayer,  and  in  peni- 
tence for  all  their  sins  ;  to  attend  his  instituted  worship 
in  a  holy  manner  ;  and,  in  a  word,  to  perform  every  duty 
with  a  broken,  contrite,  humble  heart,  and  tell  them 
plainly,  that  without  such  a  heart,  let  them  do  what  they 
will,  they  are  only  adding  sin  to  sin  ;  thus  to  direct  and 
warn  sinners  on  this  momentous  subject,  is  to  deal  faith- 
fully with  them,  and  faithfully  with  Him,  at  whose  tribu- 
nal both  they  who  teach,  and  they  who  are  taught  must 
shortly  stand,  and  give  up  their  last  account. 

In  conclusion,  I  entreat  all  who  may  peruse  these 
pages,  to  consider  well  the  subject ;  a  subject  deeply  in- 
teresting to  all,  and  especially  to  you,  who  have  always 
lived  and  are  still  living  in  rebellion  against  God,  and  on 
whom  his  wrath  abides.  Although  you  were  indeed  born 
sinners,  by  virtue  of  your  connexion  with  fallen  Adam  ; 
yet  for  his  sin  you  will  not  have  to  answer.  But  for  your 
ovv'n  sins,  which,  in  number  and  magnitude,  exceed  all 
human  computation,  and  which  no  instructions,  nor  ex- 
postulations, nor  admonitions,  nor  entreaties,  have  ever 
yet  induced  you  to  forsake,  you  are  accountable  ;  and  for 
these,  unless  a  speedy  repentance  prevent,  you  must  suf- 
fer the  penalty  of  God's  holy  law.  Spend  no  time,  then, 
in  making  objections  to  the  ways  of  God,  or  in  trying  to 
excuse  yourselves  for  prolonging  the  controversy  with 
him.  Your  objections  are  groundless,  and  your  excuses 
vain.  They  will  only  serve  to  enhance  your  guilt,  and  fit 
you  for  keener  anguish  in  the  world  of  despair.  You  are 
loudly  called  upon  by  every  thing  within  and  around  you, 
instantly  to  repent,  and  do  works  meet  for  repentance. 
By  the  evil  and  destructive  nature  of  sin  ;  by  the  tran- 
scendent value  of  your  never  dying  souls  ;  by  the  infinite 


8  MANKIND  UTTERLY  DEPRAVED. 

goodness,  mercy  and  justice  of  God ;  by  the  inefiably 
bright  and  awful  scenes  which  will  open  at  his  bar  in  the 
day  of  final  decision  ;  and  by  the  retributions  of  eternity, 
would  I  urge  you  no  longer  to  contend  with  the  most 
high  God,  no  longer  to  withhold  from  him  the  submission 
that  he  demands,  and  that  is  his  due,  but  instantly  to  give 
him  your  hearts  and  your  service. 


CORRUPT  NATURE  FROM  ADAM. 

Bless'd  with  the  joys  of  innocence, 

Adam  our  Father  stood, 
'Till  he  debas'd  his  soul  to  sense, 

And  ate  th'  unlawful  food. 

Now  we  are  born  a  sensual  race, 

To  sinful  joys  inclin'd  ; 
Reason  has  lost  its  native  place, 

And  flesh  enslaves  the  mind. 

While  flesh  and  sense  and  passion  reigns, 

Sin  is  the  sweetest  good  ; 
We  fancy  music  in  our  chains, 

And  so  forget  the  load. 

Great  God,  renew  our  ruin'd  frame. 

Our  broken  pow'rs  restore  ; 
Inspire  us  with  a  heav'nly  flame, 

And  flesh  shall  reign  no  more. 

Eternal  Spirit,  write  thy  law 

Upon  our  inward  parts  ; 
And  let  the  second  Adam  draw 

His  image  on  our  hearts. 


PUBLISHED    BY   THE 

A3IERICAN  DOCTRINAL.  TRACT  SOCIETY 

PERKINS  &  MARVIN,  Agents, 
Depositor}/,  114,  Washington  Street,  Boston. 


STO.  3. 

THE 

COVENANT  OF  REDEMPTION. 

In  the  sacred  pl?m  of  gospel  salvation,  we  find  a 
radical  article,  which  by  divines  has  been  called,  the 
Covenant  of  Redemption.  It  is  a  divine  covenant,  which 
provides  the  redemption  and  salvation  of  lost  man. 

To  illustrate  this  essential  article  of  the  Christian  faith, 
several  things  must  be  ascertained. 

I.  Wlio  are  the  parties  in  this  covenant  ?  God  the 
Father  and  the  Son  are  the  parties  in  it.  The  Father 
says  of  the  Son,  in  Psalm  89th,  where  this  covenant,  as 
such,  is  most  clearly  found  ; — "  I  have  made  a  covenant 
with  my  chosen."  This  chosen  is  called  David  ;  and 
was  spoken  of  as  David,  centuries  after  David  was  dead, 
in  subsequent  scriptures.  He  is  thus  called,  because 
David  was  an  eminent  type  of  Christ.  As  is  usual  in 
such  scriptures,  the  type  is  spoken  of  for  th-^  antitype. 
Things  are  here  said  of  the  type,  which  are  true  only  of 
Christ.  "  Thy  seed  will  I  establish  forever  ;  and  build 
up  thy  throne  to  all  generations."  This  is  true  only  of 
Christ,  as  is  the  following  ; — "  His  seed  shall  endure 
forever  ;  and  his  throne  as  the  sun  before  me.  It  shall 
be  established  forever  as  the  moon,  and  as  a  faithful  wit- 
ness in  heaven."  The  kingdom  of  Christ  only  is  thus 
established. 

Of  the  two  Persons  prominent  in  this  covenant,  we 
read  thus  :  "In  the  beginning  was  the  Word  ;  and  the 
Word  was  with  God  ;  and  the  Word  was  God.  The 
same  was  in  the  beffinnincr  with  God.  All  things  were 
made  by  him."  Christ  here  is  God ;  and  yet  was  loith 
God.  He  is  thus  truly  divine  ;  and  yet  is  distinguished 
from  the  Person  of  the  Father. 

Here  is  God's  "  Chosen,"  in  the  covenant ;  his  "  Elect," 
"  Precious."  "  I  will  make  him  my  firstborn,  higher 
than  the  kings  of  the  earth.  My  mercy  will  I  keep  for 
him  forevermore  ;  and  my  covenant  shall  stand  fast  with 

3 


2  THE    COVENANT    OF    REDEMPTION. 

him."  So  fully  evident  it  is,  that  the  Chosen  of  God, 
with  whom  this  covenant  was  made,  is  Jesus  Christ. 
For  what  is  repeatedly  said  of  the  transaction,  applies 
ultimately  to  Christ  alone.  We  thus  have  the  parties  in 
that  most  interesting  transaction. 

II.  When  ivas  that  covenant  made  ?  Paul  repeatedly 
gives  the  information.  To  Titus  he  says,  of  his  own 
Christian  hope  ; — "  In  hope  of  eternal  life,  which  God 
who  cannot  lie,  promised  before  the  world  began  :" — 
alluding  to  the  promise  of  God  the  Father,  made  to 
Christ,  in  this  covenant,  in  Psalm  89th  ;  and  to  other 
exhibitions  of  it,  where  the  Father  engaged  to  Christ  a 
seed  to  serve  him,  who  shall  be  willing  in  the  day  of  his 
power  ;  and  shall  be  saved.  Paul  repeatedly  speaks  of 
this  covenant  as  being  eternal.  To  the  Ephesians  ; — 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesu? 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ,  according  as  he  hath  chosen 
us  in  him  before  the  foundation  of  the  world,  that  we 
should  be  holy."  To  the  Thessalonians  ; — "  We  are 
bound  to  give  thanks  always  for  you — because  God  hath 
from  the  hcginning  chosen  you  to  salvation  through  sanc- 
tification  of  the  Spirit,  and  belief  of  the  truth."  We  are 
thus  assured  when  this  covenant  was  made.  It  was 
'''-from  the  heginning ;"  "  before  the  foundation  of  the 
world ;''"'  "  before  the  icorld  began  ,-"  which  phrases  mean 
from  eternity.  The  counsels  of  God  must  be  eternal : 
as  are  his  existence,  and  perfections. '  A  contrary  suppo- 
sition is  a  virtual  denial  of  God.  To  the  omniscient  God, 
all  possible  systems  must  have  been  clearly  known  from 
eternity.  To  the  omnipotent  Being,  all  must  have  been 
equally  easy.  And  the  Being  infinitely  good,  must  have 
chosen  that  which,  all  things  considered,  is  the  best. 
This  combined  view  of  the  divine  perfections,  shows  the 
eternal  immutability  of  the  counsels  of  the  Most  High, 
relative  to  this  covenant. 

III.  Wliat  was  the  condition  of  this  covenant  ?  What 
did  Christ  engage  to  do  ?  He  engaged  to  become  mani- 
fest in  humanity  ;  to  become  a  Mediator  between  God 
and  fallen  man  ;  and  to  redeem  and  save.  The  "  record 
which  God  has  given  of  his  Son,"  shows,  precisely,  what 
the  Son  covenanted  to  do.  For  he  did  what  he  engaged 
to  do :  and  be  engaged  to  do  precisely  what  he  did  ac- 


THE    COVENANT    OF    REDEMPTION.  3 

complish.  The  predictions,  types,  and  history  of  Christ 
then,  inform  us  of  the  condition  of  this  covenant.  The 
thing  is  variously  expressed  as  follows :  "  Christ,  our 
passover,  was  sacrificed  for  us."  "  The  blood  of  Jesus 
Christ — cleanseth  us  from  all  sin."  "  The  Lord  is  well 
pleased  for  his  righteousness'  sake  ;  he  will  magnify  the 
law,  and  make  it  honorable."  ''  I  have  finished  the 
work,  which  thou  gavest  me  to  do."  "  I  have  power  to 
lay  down  my  life,  and  I  have  power  to  take  it  again  ;  this 
commandment  have  I  received  of  my  Father." 

IV.  WJiai  did  the  Father^  in  this  covenant,  engage  to 
do  ?  He  promised  Christ  a  seed  to  serve  him  ;  meaning 
the  very  persons,  who  will  compose  the  vast  assembly  at 
the  right  hand  of  the  Judge,  at  the  last  day.  "  A  seed 
shall  serve  him."  "  Thy  people  (says  the  Father  to  the 
Son)  shall  be  willing  in  the  day  of  thy  power."  God 
here  engages  to  Christ  not  only  a  seed  ;  but,  by  implica- 
tion, the  Holy  Spirit  to  regenerate  them  at  Christ's  word. 
Our  blessed  Lord  recognizes  this  divine  promise  as  fol- 
lows : — "  All  that  the  Father  giveth  me,  shall  come  unto 
me  :  and  he  that  cometh  unto  me  shall  in  no  wise  be  cast 
out."  "  My  sheep  hear  my  voice,  and  they  follow  me  ; 
and  I  give  unto  them  eternal  life,  and  they  shall  never 
perish ;  neither  shall  any  pluck  them  out  of  my  hands. 
My  Father  that  gave  them  me,  is  greater  than  all ;  and 
none  can  pluck  them  out  of  my  Father's  hands."  Aii 
that  is  involved  in  the  official  glorification  of  Christ,  as 
"  Head  over  all  things  to  the  church  ;" — all  that  is  im- 
plied in  the  origin,  progress,  and  final  glory  of  Christ's 
church,  must  be  viewed  as  the  good,  stipulated  in  this 
covenant  by  the  Father  to  the  Son. 

V.  We  have  many  additional  testimonies  ccncerning 
this  covenant,  in  the  word  of  God.  The  gospel,  revealed 
in  the  Old  and  New  Testaments,  rests  on  this  covenant. 
It  is  (in  Christ)  the  grand  pillar  of  man's  salvation. 
Some  of  the  divine  testimonies  concerning  this  covenant, 
have  been  noted.  And  a  volume  of  sacred  attestations  to 
it,  might  here  be  added,  to  illustrate  the  promise  of  the 
seed  to  serve  Christ ;  a  few  must  f^-uffice.  Illustrating 
this  covenant,  in  Psalm  89th,  God  says,  "  My  mercy  will 
I  keep  for  him  (Christ)  forevermore  ;  and  my  covenant 
shall  stand  fast  wkh  him.  His  seed  also  will  I  make  to 
endure  forever ;  and  his  throne  as  the  days  of  heaven. 


4  THE   COVENANT    OF   REDEMPTION. 

If  his  children  forsake  my  law,  and  walk  not  in  my  judg- 
ments ;  if  they  break  my  statutes,  and  keep  not  my  com- 
mandments ;  then  will  I  visit  their  transgression  with  the 
rod,  and  their  iniquity  with  stripes  :  nevertheless  my 
loving  kindness  will  I  not  utterly  take  from  him  ;  nor 
suffer  my  faithfulness  to  fail.  My  covenant  will  I  not 
break  ;  nor  alter  the  thing  that  is  gone  out  of  my  lips." 
Solomon,  with  his  eye  upon  this  covenant,  says,  "  The 
just  man  falleth  seven  times ;  and  riseth  up  again."  God 
will  chastise  his  erring  children  ;  and  will  recover  them. 
To  Moses  God  says,  (concerning  this  seed  given  to 
Christ,)  "I  will  be  gracious  unto  whom  1  will  be  gra- 
cious ;  and  will  show  mercy  on  whom  I  will  show  mercy." 
Our  blessed  Lord  says  of  them,  "  All  that  the  Father 
giveth  me  shall  come  to  me."  "  That  of  all  that  thou 
hast  given  me  I  should  lose  nothing."  "  I  speak  not  of 
you  all ;  I  know  whom  I  have  chosen."  "  Ye  have  not 
chosen  me,  (your  choice  was  not  first,)  but  I  have  chosen 
you,  and  ordained  you,  that  you  should  go  and  bring 
forth  fruit ;  and  that  your  fruit  should  remain."  Com- 
ment on  such  divine  decisions,  is  needless ;  and  objection 
is  impious  !  We  will  gratefully  hear,  and  believe  !  We 
will  rejoice,  and  adore  !  Here  rests  "  the  good  hope 
through  graced  Our  heavenly  teacher  adds,  "  My  sheep 
hear  my  voice,  and  they  follow  me  ;  and  I  give  unto 
them  eternal  life."  To  the  Father,  concerning  himself, 
Jesus  says,  "  As  thou  hast  given  him  power  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many  as  thou  hast 
given  him."  "  I  have  manifested  thy  name  unto  the 
men  whom  thou  gavest  me  out  of  the  world  :  thine  they 
weie  ;  and  thou  gavest  them  me." — "  I  pray  for  them.  I 
pray  not  for  the  world  ;  but  for  them  that  thou  hast  given 
me."  Again  :  "  That  the  saying  might  be  fulfilled  ; — Of 
them  that  thou  hast  given  me,  I  have  lost  none."  Let 
these  full  assertions  be  remembered,  in  construing  the 
following  passage  :  "  Those  that  thou  gavest  me,  I  have 
kept ;  and  none  of  them  is  lost,  but  the  son  of  perdition, 
that  the  scripture  might  be  fulfilled."  This  may  seem, 
at  first  view,  as  an  a  imission  that  one  who  had  been  given 
to  Christ,  was  lost.  But  Christ  does  not  say,  none  of 
them  is  lost  except  the  son  of  perdition.  The  text  is 
elliptical ;  and  supplying  the  ellipsis  reads  thus : — none 
of  them  is  lost :  but  the  son  of  perdition  is  lost ;  that  the 


THE    COVENANT    OF    REDEMPTION.  5 

scripture  might  be  fulfilled.  This  sense,  and  this  only, 
accords  with  other  assertions  of  our  Lord  upon  the  same 
point. — "  Of  those  that  thou  gavest  me,  have  I  lost  none." 
Scott  upon  the  passage  says,  "  Judas  is  not  mentioned  as 
an  exception  ;  but  by  way  of  opposition,  or  distinction." 
"  To  sit  on  my  right  hand,  (says  the  Saviour,)  shall  be 
given  to  them,  for  whom  it  is  prepared  of  my  Father." 
To  them,  at  the  last  day,  he  says,  "  Come  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you  fi-om 
the  foandation  of  the  world."  Such  is  the  origin  of  their 
salvation.  Of  the  false  teachers  of  the  last  days,  Christ 
says,  "  If  it  were  possible,  they  would  deceive  the  very 
elect.'"*  "  But  for  the  elect's  sakes,  whom  he  hath  cho- 
sen, those  days  shall  be  shortened."  To  the  cavilling 
Jews,  Christ  said,  "  Ye  believe  not,  because  ye  are  not 
my  sheep,  as  I  said  unto  you."  Such  are  the  uniform 
testimonies  of  Christ  upon  this  subject.  And  the  testi- 
monies of  the  apostles  are  in  perfect  accordance  with 
them.  As  Christ  had  said,  of  his  unbelieving  elect  then 
among  the  gentiles,  "  Other  sheep  I  have,  who  are  not  of 
this  (the  Jewish)  fold  ;  them  also  I  must  bring  ;"  so  the 
apostles  (and  their  successors)  were  sent  forth  to  gather 
them  into  the  fold  of  Christ.  Paul  accordingly  said,  "  I 
endure  all  things  for  the  elect's  sake,  that  they  may  also 
obtain  the  salvation  Vvhich  is  in  Christ  Jesus  with  eternal 
glory."  And  we  find  this  in  his  history  fulfilled,  as  in 
the  following  :  "  Then  spake  the  Lord  to  Paul  in  the 
night,  by  a  vision  ; — Be  not  afraid  ;  but  speak,  and  hold 
not  thy  peace  :  for  I  have  much  people  in  this  city." 
Or,  many  of  my  chosen  people  are  now  dead  in  sin,  in 
this  city,  and  by  your  means  must  be  called  in.  Of 
Paul's  notable  sermon  at  Antioch,  the  Holy  Ghost  testi- 
fies, "  And  as  many  as  w^ere  ordained  unto  eternal  life, 
believed."  Let  the  reader  devoutly  peruse  the  8th  and 
9th  chapters  of  the  Epistle  to  the  Romans,  as  containing 
a  specimen  of  the  apostolic  testimonies  to  the  covenant 
of  redemption.  In  the  Revelation  is  the  same  testimony. 
We  are  there  twice  assured,  relative  to  the  Roman  beast, 
*'  They  that  dwell  on  the  earth  shall  wonder  ;  (in  the 
other  passage,  "  shall  worship  him,")  whose  names  were 
not  wriuen  in  the  book  of  life  from  the  foundation  of 
the  wtfrCdJ''' 

3* 


b  THE    COTENANT    OF    REDEMPTION. 

Thus,  in  the  oracles  of  eternal  truth,  we  have  the  cove- 
nant of  redemption,  which  is  the  foundation  of  man's 
salvation. 

Objections  to  the  views  which  have  been  given,  are 
often  heard  ; — and  should  be  answered. 

1.  Is  not  salvation  freely  tendered  to  all  who  hear  the 
gospel  1 

Answer.  It  is  !  "  Whosoever  will,  let  him  take  the 
water  of  life  freely."  Christ  "  tasted  death  for  every 
man."  And  of  the  infidels  of  the  last  days,  it  is  said ; 
"  denying  the  Lord  that  bought  them,  and  bring  upon 
themselves  swift  destruction."  The  divine  economy  in 
the  plan  of  salvation  is  such,  as  fully  accords  with  a 
moral  government ;  with  the  agency  and  accountability 
of  man  ;  with  the  offer  of  salvation  to  all  men  ;  with  the 
obligations  of  all  to  receive  it  without  delay  ;  and  with 
leaving:  all  who  do  not,  without  excuse.  God  commands 
all  who  hear,  to  embrace  Christ.  And  nothing  prevents, 
but  a  voluntary  and  most  criminal  opposition.  The  eter- 
nal counsels  of  God,  relative  to  the  salvation  of  his  elect, 
are  attended  with  no  more  difficulty,  than  are  his  coun- 
sels relative  to  the  common  concerns  of  life.  Both  are 
equally  fixed  from  eternity.  God  is  able  thus  to  form  a 
moral  system  ;  and  to  govern  it  as  such.  He  assures 
man,  he  has  done  it.  And  man  is  as  conscious  of  the 
fact,  as  he  is  of  his  own  existence.  The  eternal  divine 
counsels  no  more  interfere  with  the  moral  agency  and 
accountability  of  man  ;  than  with  the  divine  freedom. 
The  Most  High  himself  is  fulfilling  only  those  counsels, 
which  infinite  Wisdom  and  Goodness  from  eternity  de- 
creed to  be  done !  But  surely  God  is  free  in  fulfilling 
his  eternal  and  immutable  desisfus.  Man  is  no  less  vol- 
untary  and  accountable,  than  as  though  no  divine  coun- 
sels, relative  to  him,  had  existed.  Man  ought  instantly 
to  embrace  Jesus  Christ,  and  to  give  glory  to  God  in  the 
highest  for  the  salvation  which  eternal  Wisdom  has  pro- 
vided !  and  not,  like  the  cavilling:  and  self-rio;hteous,  wish 
for  a  salvation  not  originating  in  the  divine  eternal  coun- 
sels !  A  salvation  without  such  an  origin,  is  impossible  ; 
and  can  exist  only  in  the  wild  imagination  of  the  enemies 
of  God.  The  usual  blessings,  temporal  and  eternal, 
which  God  confers  on  man,  are  obtained  by  appropriate 


THE    COVENANT    OF    REDEMPTION.  7 

means,  which  demand  man's  attention  and  diligence. 
Salvation  demands  those,  in  the  highest  degree.  And 
men  who  will  not  piously  use  them,  exclude  themselves 
from  salvation.  The  sluggard  who  will  not  plough,  may 
beg  in  harvest,  and  have  nothing.  God  promised  Paul, 
(Acts  27,)  that  all  with  him  in  the  ship  should  come  safe 
to  land.  This  event  then,  was  made  as  certain,  as  is  the 
salvation  of  God's  elect.  But  that  ship's  company  had  as 
much  to  do  to  gain  the  shore,  as  if  the  event  had  not 
been  rendered  certain.  And  when  the  shipmen  were 
about  to  flee  in  their  boat,  Paul  said  to  the  centurion, 
"  Except  these  abide  in  the  ship,  ye  cannot  be  saved." 
The  certainty  of  an  event,  is  not  designed  to  preclude 
the  proper  use  of  means. 

2.  ^'V]^y  is  it  not  sufficient  to  say,  God  elected  his 
people  on  his  oivn  forehioiuledge  that  they  loould  become 
holy  1 

Ans.  God  eternally  knew  that  fallen  man  (dead  in 
sin)  would  never  become  holy,  unless  by  divine  regene- 
ratino;  grace.  The  Bible  assures  us  that  Christ's  seed 
were  chosen  before  the  foundation  of  the  world,  not  be- 
cause they  of  themselves  loould  be  holy  ;  but  "  that  they 
should  be  holy,  and  without  blame  before  him  in  love." 
Christ  says  to  them,  (after  they  are  renewed,)  "  I  have 
chosen  you,  and  ordained  you,  that  you  should  go  and 
bring  forth  fruit.''''  This  seed  of  Christ,  Paul  asserts 
vi  ere  predestinated  to  he  conformed  to  the  image  of  Christ: 
and  whom  he  predestinated,  them  he  also  called,  or  re- 
generated. God  takes  the  stony  heart  away,  and  gives  a 
heart  of  flesh,  and  says,  "  Not  for  your  sakes  do  I  this, 
be  it  known  unto  you  !"  "  Not  according  to  our  works  ; 
but  according  to  his  own  purpose  and  grace  that  was 
given  us  in  Christ  before  the  world  began." 

3.  Does  not  God  assure  us,  that  he  is  not  a  respecter 
of  persons  1 

Ans.  God  assures  us  that  he  is  a  sovereign  dispenser 
of  his  own  gifts.  "  Is  it  not  lawful  for  me  to  do  what  I 
will  with  mine  own  ?"  "  I  will  have  mercy  on  whom  I 
will."  God's  not  being  a  respecter  of  persons,  has  no 
relation  to  his  bestowment  of  converting  grace  on  whom 
he  will,  of  men  rejecting  his  salvation ;  and  leaving 
whom  he  will  of  such,  to  perish.  But  it  relates  to  His 
treatment  of  the  regenerate.     God  never  respects  one 


8  THE    COVENANT    OF    REDEMPTION. 

saint  more  than  another,  on  account  of  any  worldly  dis- 
tinctions. Peter  had  supposed  God  would  respect  Jew- 
ish saints  above  all  others  ;  and  that  he  might  not  go 
even  to  a  saint  of  another  nation.  But,  on  being  con- 
vinced of  his  mistake,  he  exclaimed,  "  Of  a  truth,  I  per- 
ceive that  God  is  not  a  respecter  of  persons !  but  in  every 
nation,  he  that  feareth  God,  and  worketh  righteousness, 
is  accepted  of  him."  But  Cornelius  here  was  himself  an 
instance  of  the  divine  sovereignty,  in  his  being  regene- 
rated, while  many  of  his  Roman  brethren  were  left  to 
perish  in  sin.  The  argument  in  this  objection  has  no  re- 
lation to  this  subject. 

4.  But  is  not  this  a  discouraging  doctrine  ? 

Ans.     When  understood,  it  is  not ;  but  is  a  most  en- 
couraging doctrine  to  people  truly  convinced  of  sin.     It 
shows  them  that  God  can  save  such  beings  as  they  ! — that 
he  has  done  it ;  and  will  do  it.     Hence  their  case  (guilty, 
and  wretched  as  it  is)  is  by  no  means  desperate.     The 
gospel  invites  and  commands  them  to  go  immediately  to 
Christ.     If  this  is  done,  this  doctrine  will  never  injure 
them  ;  but  will  ensure  their  salvation.     So  long  as  they 
refuse  to  do  this,  nothing  but  tliis  doctrine  affords  the 
least  hope  in  their  case.     And  it  is  no  injustice  to  one 
rebel,  who  has  forfeited  his  life,  and  refuses  pardon,  that 
another  rebel,  of  equal  demerit,  is  made  willing  to  re- 
ceive   pardon,    and  is  happy !      Without  this    doctrine, 
all  would    be   utter    despair ;    no  ambassador  of  Christ 
would   find    any  encouragement  to  preach ;    nor  Chris- 
tian  to  pray   or   labor  for   the   salvation   of  man.     The 
denial  of  this  doctrine  may  please  the  unconvinced,  the 
proud,  the  graceless  ;  but  it  cuts  oif  the  hope  of  the  chil- 
dren of  God  ;  and  points  the  soul  convinced  of  sin  to  the 
world  of  wo. 

5.  But  the  thought  unll  linger  on  the  minds  of  many^ 
if  this  doctrine  is  true,  ivhat  encouragement  have  any  to 
seek  salvation,  till  they  know  they  are  of  the  seed  given  to 
Christ  ? 

Ans.  What  encouragement  has  any  man  to  sow  his 
fields,  till  he  knows  God  has  decreed  him  a  harvest  ? 
What  encouragement  has  a  drowning  man  to  seize  the 
rope,  which  is  kindly  thrown  to  him,  till  he  knows  God 
has  decreed  the  preservation  of  his  life  ?  Why  did  not 
Christ  comply  with  the  solicitation  of  the  devil,  to  cast 


THE    COVENANT    OF    REDEMPTlOxM.  9 

himself  from  the  pinnacle  of  the  temple  ?  If  God  had 
decreed  his  safety,  could  he  be  Otherwise  than  safe  ?  If 
not,  could  he  be  preserved  ?  So  Satan  wished  that 
Christ  might  reason ;  and  so  he  induces  millions  to 
reason.  But  Christ  refuted  his  base  temptation.  His 
true  followers  will  do  the  same. 

6.  This  doctrine  is  deep  :  why  is  it  not  best  to  neg- 
lect it  ? 

A71S.  The  being  of  God,  and  his  works  are  deep. 
The  plan  of  man's  salvation  is  deep.  "  Without  contro- 
versy, great  is  the  mystery  of  godliness,  God  was  mani- 
fest in  the  flesh."  "  O  the  depth  of  the  riches  both  of 
the  wisdom  and  knowledcre  of  God  !  How  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out !"  Shall 
all  these  be  neglected  ?  The  gospel  is  to  be  preached, 
and  believed  ;  not  because  man  can  comprehend  it ;  but 
because  God  has  revealed  it.  This  is  the  Christian  faith : 
the  reverse  is  infidelity.  The  one  is  life  :  the  other  is 
death.  This  life  and  death  God  has  set  before  us  ;  and 
says,  "  Therefore  choose  life  !" 

7.  This  doctrine  has  ever  been  displeasing  to  the  mass 
of  mankind. 

Ans.  The  law,  and  perfections  of  God,  and  even  the 
gospel,  when  beheld  in  their  true  light,  have  ever  been 
displeasing  to  the  mass  of  mankind. — "  Because  the  car- 
nal mind  is  enmity  against  God."  Must  these  be  de- 
nied 1  Is  the  pleasure  of  sinful  men,  or  the  word  of 
God,  to  be  the  rule  of  preaching  1  Paul  says,  "  Not  as 
pleasing  men,  but  God  that  trieth  our  hearts."  "  If  I  yet 
pleased  men,  I  should  not  be  the  servant  of  Christ." 
The  uncorrupted  word  is  the  means  of  man's  salvation. 
"  Sanctify  them  through  thy  truth,  thy  word  is  truth." 
The  commission  to  gospel  ministers  is.  Preach  the 
preaching  that  I  hid  thee.  Diminish  not  a  word.  In 
Rev.  xxii.  19,  we  learn  that  to  add^  or  to  diminish,  is 
fatal.  Paul  says,  "  Not  handling  the  word  of  God  de- 
ceitfully." "  We  are  not  as  many,  who  corrupt  the  word 
of  God."  "  I  have  not  shunned  to  declare  unto  you  all 
the  counsel  of  God."  All  such  testimonies  utterly  con- 
demn the  denial  or  neglect  of  the  covenant  of  redemp- 
tion, inasmuch  as  this  is  an  essential  article  in  revealed 
religion.  If  no  part  of  the  counsel  of  God  may  be  sup- 
pressed, surely  such  an  article  as  this,  may  not  be.    Such 


10  THE    COVENANT    OF    REDEMPTION. 

suppression  would  argue  the  highest  presumption  in  man, 
as  setting  his  wisdom  above  the  wisdom  of  God. 

Right  views  of  the  covenant  of  redemption  are  impor- 
tant, as  this  covenant  stands  connected  with  other  doc- 
trines of  the  gospel,  with  the  duties  and  hopes  of  the 
Christian.  The  covenant  of  redemption  stands  immedi- 
ately connected,  in  the  scheme  of  gospel  grace,  with  the 
Divinity  of  Christ.  It  is  the  next  and  adjoining  link,  in 
the  plan  of  grace.  (See  Rom.  viii.  29,  30.)  This  is 
decided  by  the  whole  exhibition  given  of  this  covenant. 
But  if  the  covenant  of  redemption  were  not  true,  the  Di- 
vinity of  Christ  would  be  of  no  avail  for  salvation  to  lost 
man. 

If  then,  the  denial  of  the  Divinity  of  Christ  justly  ex- 
cites alarm  ;  why  ought  the  denial  of  the  covenant  of  re- 
demption less  to  excite  alarm  7  As  a  sentiment,  it  in- 
volves consequences  no  less  fatal,  than  does  the  denial  of 
the  Divinity  of  Christ.  The  question,  whether  many 
souls  are  not  probably  saved,  who  are  of  the  community 
of  those  who  deny  the  covenant  of  redemption,  can  be 
no  test  of  the  correctness  of  their  sentiments.  In  how 
great  errors  men  may,  in  certain  cases,  be  found,  and  yet 
be  finally  saved,  belongs  not  to  this  subject  to  decide.  If 
some  will  "  he  saved  so  as  hy  fire^^''  who,  upon  the  true 
foundation,  intermix  with  their  materials  "  ii^ood^  Aay, 
stubble^''''  this  proves  not  the  goodness  of  such  perishable 
materials  for  the  building  of  the  gospel  temple. 

The  covenant  of  redemption  lies  at  the  foundation  of 
the  covenant  of  grace,  as  made  with  the  believp.r.  God 
says  to  lost  men,  who  are  "  spending  their  money  for  that 
which  is  not  bread,  and  their  labor  for  that  which  satisfi- 
eth  not,"  (Isaiah  Iv.)  "  Incline  your  ear  and  come  unto 
me  ;  hear,  and  your  soul  shall  live  ;  and  I  will  make 
with  you  an  everlasting  covenant,  even  the  sure  mercies 
of  David,"  (Christ.)  This  alludes  to  Psalm  Ixxxix. ;  and 
is  as  if  God  had  said.  If  you  will  hear,  as  I  direct,  I  will 
make  with  you  my  covenant  of  grace  ;  which  is  but  my 
covenant  of  redemption  with  Christ  carried  into  effect 
with  his  seed  for  their  salvation.  To  deny  the  covenant 
of  redemption  then,  is  to  deny  the  covenant  of  grace, 
which  rests  upon  it.  Destroy  the  foundation,  and  the 
superstructure  falls.  It  is  then  "  preaching  another  gos- 
pel," than  the  true  gospel  of  Christ. 


THE    COVENANT    OF    REDEMPTION.  H 

A  denial  of  this  covenant  is  a  denial  of  the  following 
urgent  Christian  duty  :  "  Wherefore  the  ratlier,  brethren, 
give  diligence  to  make  your  calling  and  election  sure." 
Make  the  evidence  of  your  personal  election  sure  to 
yourselves,  by  making  the  evidence  sure  to  yourselves  of 
your  effectual  calling,  or  regeneration.  The  only  alter- 
native of  this  duty  is,  to  build  upon  our  own  sandy  foun- 
dation ! 

Such  denial  cuts  off  the  triumph  of  the  Christian's  faith. 
Such  triumph  is  the  following  :  "  Who  shall  lay  any 
thing  to  the  charge  of  God's  elect  ?  It  is  God  that  justi- 
fieth  ;  who  is  he  that  condemneth  ?  It  is  Christ  that 
died  ;  yea  rather,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  intercession  for  us. 
Who  shall  separate  us  from  the  love  of  Christ  ?  Shall 
tribulation,  or  distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril,  or  sword  1 — Nay,  in  all  these  things 
we  are  more  than  conquerors  through  him  that  loved  us. 
For  I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord."  The  faithful 
saint  here  rides  in  his  triumphant  chariot  of  salvation  ; 
which  chariot  is  overturned  by  the  denial  of  the  covenant 
of  redemption. 

As  this  covenant  holds  an  essential  place  in  that  sys- 
tem, called  "  the  faith  once  delivered  to  the  saints,^''  it  is, 
in  no  small  degree,  alarming,  that  the  express,  or  virtual 
denial  of  it,  is  so  prevalent,  and  so  popular,  in  this  age  of 
innovation  and  infidelity !  And  the  express  command  of 
Heaven  is  now  direct  in  point ; — "  It  was  needful  for  me 
to  write  unto  you,  and  exhort  you,  that  ye  should  con- 
tend earnestly  for  the  feith  which  was  once  delivered  un- 
to the  saints." 

The  covenant  of  redemption,  and  this  alone,  gives  to 
the  salvation  of  the  gospel  an  origin  worthy  of  God,  and 
safe  for  man.  It  was  this,  which  enabled  a  prophet, 
when  in  darkness,  to  say  of  God,  ",  He  will  bring  me 
forth  to  the  light ;  and  I  shall  behold  his  righteousness." 
"  Rejoice  not  against  me,  O  mine  enemy  !  When  I  fall, 
I  shall  rise  again  ;  when  I  sit  in  darkness,  the  Lord  will 


13  THE    COVENANT    OF    REDEMPTION. 

be  a  light  unto  m*?."  Here  is  the  foundation  of  such 
addresses  as  the  following  :  "  Who  is  there  among  you 
that  feareth  the  Lord,  that  obeyeth  the  voice  of  his  ser- 
vant, that  walketh  in  darkness,  and  seeth  no  light :  let 
him  trust  in  the  name  of  the  Lord,  and  stay  upon  his 
God."  All  the  ground  of  such  trust  in  the  Lord,  is  taken 
away,  if  this  covenant  is  taken  away. 

And  such  denial,  it  is  believed,  forms  the  character 
addressed  in  the  followincr  tremendous  divine  warninor : — 
*'  Behold,  all  ye  that  kindle  a  fire,  that  compass  your- 
selves about  with  sparks !  Walk  in  the  light  of  your 
fire,  and  in  the  sparks  that  ye  have  kindled !  lo,  this  shall 
ye  have  at  my  hands  ;  ye  shall  lie  down  in  sorrow  !" 

Ye  children  of  God  ;  having  fled  for  refuge  to  the  hope 
set  before  you  ;  if  you  have  made  your  calling  and  elec- 
tion sure  to  yourselves  ; — give  glory  to  God  in  the  high- 
est, for  this  immutable  foundation  of  your  hope.  Here 
is  the  rock,  on  which  your  anchor  rests  within  the  vail. 
With  this,  your  feeble  bark  will  stand  firm  against  bil- 
lows, tides,  and  tempests !  So  far  as  you  find  that  you 
"  rejoice  in  hope  of  the  glory  of  God,^^  so  far  you  may 
also  "  rejoice  that  your  names  are  written  in  heaven." 

Fellow  mortals  out  of  Christ ;  fly  instantly  to  this  great 
salvation.  To  this  duty,  God  invites,  and  commands. 
And,  till  you  obey,  you  can  have  no  evidence  that  you 
will  not  be  vessels  of  wrath  fitted  for  destruction  !  God 
will  get  his  full  glory  of  you,  either  in  your  salvation,  or 
your  eternal  perdition.  His  justice  and  sovereignty  may 
well  fill  your  souls  with  amazement,  while  rejecting  his 
salvation.  "  To-day,  then,  if  ye  will  hear  his  voice, 
harden  not  your  hearts."  This  moment  Christ  knocks 
at  the  door  of  your  hearts.  Open  the  door  to  him  at 
once  ;  and  "  be  ye  reconciled  to  God."  Take  heed  that 
ye  be  not  led  away  with  any  scheme  of  religion,  which 
rejects,  or  builds  not  on  the  covenant  of  redemption 
which  ye  have  heard  !  This  alone  gives  strong  consola- 
tion to  those  who  flee  for  refuge  to  the  hope  set  before 
them. 


PUBLISHED    BY    THE 

AMERICAN  BOCTIIINAL.  TRACT  SOCIETY. 


NO.  ft. 


SLANDEROUS  REPORTS  REFUTED. 

"  We  be  slanderously  reported,  and  some  affirm  that 
we  say,  Let  us  do  evil  that  good  may  come."    Rom.  iii.  8. 
These  words  occur  in  the  course  of  an  argument,  in 
which  the  apostle  is  defending  the  justice  of  God  against 
an  objection  founded  on  the  acknowledged  fact,  that  the 
wickedness  of  men  is,  by  an  overruling  providence,  made 
subservient  to  the  divine  glory.     He  anticipates  the  ob^ 
jector  as  saying,  "  If  our  unrighteousness  commend  the 
righteousness  of  God — if  the  truth  of  God  hath  more 
abounded  through  my  lie,  unto  his  glory — why  yet  am  I 
also  judged  as  a  sinner  1     And  why  not  rather  let  us  do 
evil,  that  good  may  come  ?"     This  sentiment,  hostile  as 
it  evidently  is  to  the  law  and  government  of  the  Supreme 
Being,  the  apostle  tells  us  in  a  parenthesis,  was  imputed, 
and  most  unfairly  and  slanderously  imputed,  to  him  ani 
his  brethren.     Some  affirmed  that  they  held  such  lan- 
guage, and  that  they  conducted,  and  encouraged  others 
to  conduct,  on  such  a  principle  :  whereas  he  allows,  if 
they  did  so,  their  condemnation  would  be  just.     It  ap- 
pears from,  this  passage,  that  religion  has  always  suffered 
much  from  the  misrepresentations  of  its  enemies,   and 
from  the  consequent  misapprehensions  and  prejudices  of 
those  who  are  seeking  a  knowledge  of  its  truths  and 
obligations.     And  perhaps  there  never  was  a  period  when 
such  misrepresentations,  mistakes  and  prejudices  were 
more  prevalent  than  at  the  present  day.     When  I  read 
and  hear  the  accounts  which  many  give,  of  the  peculiar 
doctrines  of  the  gospel,  I  cease  to  wonder,  that  those 
who  have  not  gained  a  more  intimate  acquaintance  with 
them  from  the  only  authentic  source,  are  most  unfavora- 
bly impressed  ;  and  often  tempted  to  desist  from  further 

4 


S  SLANDEROUS  REPORTS  REFUTED. 

inquiry  into  a  system  so  forbidding  in  its  aspect.  It  must 
be  acknowledged,  that  want  of  prudence  and  consistency 
in  those  who  love,  and  endeavor  to  recommend,  the  doc- 
trines of  inspiration,  contributes  not  a  little  to  augment 
this  evil ;  and,  therefore,  that  we  are  not  to  regard  every 
erroneous  "report"  concerning  these  doctrines  as  being 
in  the  strictest  sense  of  the  word  a  "slanderous"  one. 
I  wish  to  keep  this  acknowledgment  distinctly  and  stead- 
ily in  view,  in  the  following  remarks  :  for  I  would  not 
be  understood  to  insinuate,  that  all  who  misrepresent 
the  doctrines  which  we  hold,  do  it  knowingly,  or  with 
any  wrong  intention ;  but  simply  to  state — what  I  pre- 
sume will  be  generally  allowed — that  these  doctrines  are 
very  variously  represented,  and  that  some  representations 
of  them  must  therefore  be  incorrect ;  and  hence  we  may 
learn  the  importance  of  forming  our  opinions  of  them 
from  personal,  and  careful,  and  candid  examination  ;  and 
not  from  vague  report,  however  plausible  that  report  may 
be.  I  fear  there  are  too  few  who  search  the  scriptures 
for  themselves,  and  too  many  who  are  contented  with 
such  information  on  religious  subjects  as  they  can  gather 
in  the  course  of  their  miscellaneous  reading,  and  in  the 
ordinary  intercourse  of  society.  Hence  they  are  often 
prejudiced  against  the  truth,  in  consequence  of  some 
mistatement  of  an  important  doctrine,  or  some  unfair 
inference  from  a  statement  which  was  itself  correct. 

To  take  our  first  example  from  the  subject  referred  to 
in  the  text, — It  is  probable  that  some  very  honest  in- 
quirers after  truth  were  prejudiced  against  the  cause  of 
primitive  Christianity,  by  those  who  represented  the 
apostles  as  avowing  and  acting  upon  the  principle,  that 
men  may  be  excusable  and  even  commendable  in  doing 
that  which  is,  in  itself,  evil,  on  account  of  the  good 
which  is  made  to  result  from  it  in  the  wise  and  holy 
providence  of  God.  Now  this  report,  so  far  from  bemg 
true,  was  founded  in  a  mere  inference — and  a  very  un- 
justifiable inference  too — from  the  doctrine  of  salvation 
by  sovereign  grace  through  faith,  which  the  apostles  held 
and  published.  Because  they  gratefully  acknowledged 
that  God  had  taken  occasion  from  the  abounding  sins  of 
ipen,  to  illustrate  the  riches  of  his  supcrahounding  grace, 
they  were  accused  of  apologizing  for  the  unbelief  and 


SLANDEROUS  REPORTS  REFUTED.  O 

impenitence  which  are  thus  overruled  for  good.  But 
surely  such  an  inference  was  altogether  unfair.  The 
moral  quality  of  human  conduct  is  one  thing,  and  the 
result  or  consequence  of  it  is  another.  It  is  written  in- 
deed, that  "  the  wrath  of  man  shall  surely  praise"  God  : 
but  what  then  1  Is  it  on  this  account  commendable  1 
No  :  for  it  is  written  again  ^  "The  wrath  of  man  workctk 
not  the  righteousness  of  God."  It  may  be  overruled  for 
a  purpose  diametrically  opposite  to  its  tendency  :  but  its 
tendency  remains  the  same  ;  and  therefore  its  ill-desert 
is  undiminished.  Shall  we  then  practise  iniquity,  that 
our  unrighteousness  may  commend  the  righteousness  of 
God  ?  Shall  we  continue  in  sin,  that  grace  may  abound  1 
God  forbid !  We  have  no  rule  of  life,  but  his  revealed 
law.  If  we  transgress  that  law,  we  sin  ;  nor  is  our  guilt 
removed  by  any  use  which  his  infinite  wisdom  and  power 
may  make  of  our  transgressions. 

2.  The  doctrine  of  "justification  by  the  grace  of  God, 
through  the  redemption  that  is  in  Christ  Jesus,"  is,  in 
another  point  of  view,  made  the  subject  of  unfounded 
and  injurious  "  report."  We  are  sometimes  represented 
as  holding  this  doctrine  in  such  a  sense,  as  greatly  to 
diminish  the  importance  of  human  cha;racter,  and  the 
strength  of  moral  obligation.  Because  we  maintain  that 
God  justifies  (or  pardons)  men  freely — that  is,  in  the  ex- 
ercise of  his  own,  self-moved  mercy,  and  on  account  of 
the  propitiatory  sacrifice  of  his  Son, — some  affirm  that 
we  say,  lie  does  it  arbitrarily,  and  without  any  regard 
to  the  character  and  conduct  of  those  whom  He  pardons. 
Because  we  deny  that  repentance  and  new  obedience  are 
the  meritorious  ground  of  our  forgiveness,  we  are  consid- 
ered as  denying  that  they  have  any  connexion  with  it. 
This  would  indeed  be  to  "  make  void  the  law  through 
faith."  But  we  repel  the  charge.  We  hold  no  such 
doctrine  as  is  here  imputed  to  us.  We  regard  faith  in  a 
crucified  Redeemer,  not  as  a  substitute  for  obedience,  but 
as  a  principle  of  obedience.  The  faith  in  our  adorable 
Saviour  which  we  recommend,  and  which  alone  can  en- 
title any  to  the  benefit  of  his  mediation,  "  worketh  by 
love" — "  purifieth  the  heart" — "overcometh  the  world." 

Can  we  have  no  sufficient  motive  to  evangelical  obedi- 
ence, without  regarding  it  as  the  ground  of  our  accept- 


4  SLANDEROUS  REPORTS  REFUTED. 

ance  with  God  ?  We  think  we  can.  Yea,  we  consider 
tJhat  humble  and  grateful  sense  of  dependence  and  obli 
gation,  which  accompanies  a  cordial  reliance  on  the 
sacrifice  and  intercession  of  the  Lord  Jesus  Christ,  a 
motive  to  obedience  more  ingenuous  and  more  powerful 
than  any  which  a  mere  regard  to  our  own  dignity  and 
safety  could  supply  :  "for  the  love  of  Christ  constraineth 
us  ;  because  we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead  ;  and  that  He  died  for  all,  that  they  who 
live  might  live  henceforth,  not  unto  themselves,  but  to 
Him  who  died  for  them  and  rose  a^ain." 

That  some  do  hold  the  truth  in.  unrighteousness,  we 
cannot  deny.  But  is  it  fair  to  infer  from  this  sorrowful 
fact,  that  the  preachers  of  a  free  salvation  encourage 
them  to  do  so  1  or  that  the  doctrine  of  gratuitous  forgive- 
ness has  an  immoral  tendency  ?  By  no  means.  On  the 
contrary,  the  argument,  with  which  Paul  opposed  that 
legal  spirit  which  some  Galatians  manifested  by  mingling 
Jewish  ceremonies  with  the  simpler  duties  of  Christian- 
ity, is  applicable,  in  all  its  force,  to  those  who  would  put 
any  thing  else  imth  the  merits  of  Christ,  as  the  ground 
of  their  acceptance  with  God.  "  Knowing  that  a  man  is 
not  justified  by  the  works  of  the  law,  but  by  the  faith  of 
Jesus  Christ,  even  we  have  believed  in  Jesus  Christ ; 
that  we  might  be  justified  by  the  faith  of  Christ,  and  not 
by  the  works  of  the  law  ;  for  by  the  works  of  the  law 
shall  no  flesh  be  justified.  But  if,  while  we  seek  to  be 
justified  by  Christ,  we  ourselves  also  are  found  sinners, 
is  therefore  Christ  the  minister  of  sin  1  God  forbid ! 
For  I  through  the  law  am  dead  to  the  law,  that  I  might 
live  unto  God.  I  am  crucified  with  Christ :  nevertheless 
I  live  ;  yet  not  I,  but  Christ  liveth  in  me  :  and  the  life 
which  I  now  live  in  the  flesh,  I  live  by  the  faith  of  the 
Son  of  God,  who  loved  me,  and  gave  himself  for  me." 
(Gal.  ii.  16—20.) 

But  here  it  may  be  asked,  "  If  you  really  consider 
good  works  a  constituent  part  of  true  religion,  why  would 
you  enfeeble  any  motive  which  may  induce  us  to  perform 
them.  Obedience  to  the  moral  law,  you  allow  to  be  de- 
sirable and  salutary ;  nay,  even  indispensable  :  let  us 
then  have  all  possible  encouragement  to  render  it."  I 
answer,  Amen,  with  all  my  heart.     But  let  us  proceed 


SLANDEROUS    REPORTS    REFUTED.  O 

understand incrlv.  What  is  obedience  to  the  moral  law  1 
It  is  not  only  acting  and  speaking,  but  feeling  also  agree- 
ably to  divine  requirement.  There  are  two  senses,  in 
which  works  may  be  called  good.  They  may  be  so  called 
with  reference  merely  to  their  effect  on  others  ;  or  with 
reference  also  to  the  motive  and  intention,  and  conse- 
quently to  the  moral  character  of  the  performer.  This 
latter  class  only,  God  will  approve  and  reward.  While 
therefore  we  would  not  enfeeble  any  right  motive  to  duty, 
we  must  be  ca.reful  not  to  suggest  any  of  a  different  na- 
ture ;  since,  by  so  doing,  we  should  encourage  delusive 
expectations,  and  thus,  at  the  same  time,  abate  the  force 
of  those  motives  by  which  men  should  be  actuated  in 
their  obedience  to  the  revealed  will  of  God. 

Now  we  believe  that  the  desire  and  hope  of  acquiring 
a  title  to  divine  favor,  either  wholly  or  in  part,  by  our 
own  doings,  is  a  motive  of  obedience  not  only  different 
from  that  which  the  gospel  suggests,  but  altogether  o^- 
posed  to  it.  When  some  who  attended  on  our  Lord's 
ministry  asked  him,  "  W^hat  shall  we  do,  that  we  may 
work  the  works  of  God  ?"  He  answered,  -'  This  is  the 
work  of  God,  that  ye  believe  on  Him  whom  he  hath 
sent."  And  said  Paul,  "  Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth."  If  therefore 
we  attem.pt  obedience  to  the  divine  law  on  any  principle 
which  implies  a  contradiction  of  these  plain  statements, 
we  cannot  be  accepted.  If,  being  ignorant  of  God's 
righteousness,  we  go  about  to  establish  our  own  right- 
eousness, we  shall  not  submit  ourselves  to  the  riffhteous- 
ness  of  Christ ;  and,  of  course,  shall  not  attain  the  end 
or  spiritual  fulfilment  of  the  law.* 

While  then  vi-e  esteem  it  "  a  faithful  saying,"  that  God 
saves  us,  "  not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy,  by  the  washing  of  re- 
generation and  renewing  of  the  Holy  Ghost ; — that,  being 
justified  by  his  grace,  we  should  be  made  heirs  according 
to  the  hope  of  eternal  life  :" — we  "  affirm  it  constantly," 
for  this  very  purpose^  "that  they  who  have  believed  in 
God,  may  be  careful  to  maintain  good  works  ;" — works 
which,  being  performed  from  gospel  motives,  as  well  as 

*  Rom.  X.  3, 4. 
4* 


6  SLANDEROUS  REPORTS  REFUTED. 

according  to  gospel  precepts,  will  be  "  good  and  profita- 
ble unto  men  ;"  both  to  those  wjio  perform,  and  those 
who  witness  them.*  We  desire  indeed  to  acknowledge 
with  gratitude,  "  the  exceeding  riches  of  his  grace,  in  his 
kindness  toward  us  through  Christ  Jesus  :  for  by  grace 
are  we  saved,  through  faith  ;  and  that  not  of  ourselves,  it 
is  the  gift  of  God  :  not  of  works,  lest  any  man  should 
boast."  But  though  "  boasting  is  excluded  by  the  law 
of  faith,"  obedience  is  not ;  "  for  we  are  his  workman- 
ship, created  in  Christ  Jesus  unto  good  works,  which 
God  hath  before  ordained  that  we  should  walk  in  them."1 
We  have  just  as  much  evidence  of  our  forgiveness,  as  we 
have  of  our  sanctification,  and  no  more.  Let  none  there- 
fore slanderously  report  the  doctrine  of  justification  by 
grace  :  for  it  is  a  "  doctrine  according  to  godliness." 

3.  Similar  mistakes  and  misrepresentations  are  made 
on  the  subject  of  original  sin,  or  the  corruption  of  our 
moral  nature  considered  as  a  consequence  of  our  first 
parents'  apostacy  ;  and  the  renewing  influence  of  the 
Holy  Spirit,  which  is  hence  declared  necessary  to  prepare 
us  for  the  kincrdom  of  heaven. 

"  The  doctrine  of  Depravity,"  says  one,|  "  teaches  us 
that,  having  given  us  a  nature  entirely  corrupt,  incapable 
of  good,  and  prone  to  all  evil,  God  placed  us  in  this 
world,  with  a  command  to  do  what  he  knows  we  cannot 
do ;  and  then  condemns  us  to  eternal  wo  for  doing  that 
which  he  knows  we  cannot  help  doing." — "  According  to 
this  doctrine,  we  come  into  life  with  a  fixed  character  ; 
we  are  then  decidedly,  entirely,  and,  for  aught  we  can 
ever  do,  incurably  wicked." — "  If  so,  how  can  the  days 
or  years  which  may  follow  be  termed  a  season  of  proba- 
tion V — ''  Our  doom  is  decided  at  the  outset,  and  cannot 
be  the  consequence  of  a  trial  which  it  precedes.  In  fact, 
to  talk  of  trial  here  is  idle  and  absurd.  Especially  when 
we  recollect  that  it  is  also  declared  by  the  advocates  for 
this  doctrine,  that  nothing  less  than  a  special,  irresistible 
agency  of  God  can  ever  alter  the  character  we  bring  with 
us  into  the  world." — "  And  to  hasten,  retard,  or  even 
procure  this  divine  interposition  is  alike  impossible,  let 

*  Titus  iii.  5—8.  f  Ephes.  ii.  7—10. 

X  Discour  ,'  on  Human  Depravity,  by  Edinund  Q.  Sevvall.     Printed  lor 
ihe  Am.  Uiiiuirian  Association 


SLANDEROUS    REPORTS    REFUTED.  7 

US  do  what  we  may.  It  lies  in  the  counsel  of  his  own 
will,  and  God  only  knows  how,  M'hen,  or  on  whom  the 
regenerating  grace  shall  descend.  If  any  one  share  the 
blessing,  his  change  of  character  will  be  as  much  the  sole 
act  of  God,  as  if  he  had  been  without  sense  or  motion  up 
to  the  very  moment  of  its  occurrence.  In  his  own  time, 
God  will  operate  on  the  soul  for  its  recovery.  Till  then, 
existence  is  a  mere  blank.  We  can  lose  nothing,  since 
all  was  lost  at  the  beginning  ;  we  can  gain  nothing,  be- 
cause all  we  do  prior  to  regeneration  is  done  in  vain  :  we 
are  not  made  worse  by  the  neglect  of  moral  means,  for  it 
is  impossible  to  be  more  than  totally  depraved  ;  we  are 
not  improved  by  the  use  of  them,  for  that  would  detract 
from  the  sovereignty  of  divine  grace,  to  which  as  the  sole 
unaided  cause,  all  change  for  the  better  is  attributed." 

Now  this  portrait  of  the  connected  doctrines.  Deprav- 
ity and  Regeneration, — or  rather,  this  caricature  of  them, 
presents  some  very  disgusting  and  appalling  features,  it  is 
true  :  but  let  us  not  be  needlessly  alarmed  ;   it  is  only  a 
caricature  :  every  feature  is  so  distorted,  that  there  re- 
mains scarcely  a  distant  resemblance  of  the  original  from 
which  the  author  professes  to  draw.     Some  affirm  that  we 
say  such  horrid  things  :  but  we  do  not  say  them,  or  any 
thing  which  necessarily  implies  them.     We  declare  in- 
deed, and  we  take  the  Bible  for  our  voucher,  that  "  the 
whole  world  lieth  in  wickedness,"   because   "  all   have 
sinned  and  come  short  of  the  glory  of  God."     We  be- 
lieve they  have  done  this  in  the  free  exercise  of  their 
moral  faculties  ; — faculties  given  to  render  them  capable 
of  holy  duties  and  enjoyments,  but  perverted  by  them  to 
an  opposite  purpose.     We  contend  that  mankind  do  so 
early  and  so  uniformly  transgress  the  spiritual  law  of  God, 
as  to  prove  themselves  originally  destitute  of  that  supreme 
love  to  God,  and  that  impartial  love  to  each  other,  which 
are  "  the  fulfilling  of  the  law  ;"  and  consequently  that,  if 
left  to  themselves,  they  will  continue  to  disobev  it,  and 
of  course  continue  subject  to  the  penalty  of  disobedience. 
We  believe  too,  because  the  scriptures  tell  us  so,  that 
there  is  some  connexion  between  the  apostacy  and  cor- 
ruption of  our  first  parents,  and  the  character  of  their  de- 
scendants ;  that  "  by  one  man's  disobedience  many  were 
made  sinners  :" — not  that  we  are  answerable  for  the  first 


8  SLANDEROUS  REPORTS  REFUTED. 

transgression,  or  that  we  are  liable  to  condemnation  for 
any  thing  but  our  own  personal  and  voluntary  offences  ; — 
but  that  among  the  unhappy  consequences  of  Adam's 
apostacy,  we  find  the  humbling  and  alarming  fact,  that 
all  his  descendants,  as  soon  as  they  are  capable  of  it, 
manifest  the  disposition  which  he  manifested,  when  he 
ate  of  the  forbidden  fruit.  This  disposition,  we  believe, 
must  be  overcome,  before  any  of  us  can  be  fit  for  the 
kingdom  of  heaven  ;  and  that  the  Spirit  of  God  only  does 
overcome  and  correct  it: — yet  that  He  does  this  by  the 
use  of  means  and  motives  which  leave  us  as  free  in  con- 
version and  new  obedience,  as  we  ever  were  in  trans- 
gression. 

We  do  not  say,  that  all  mankind  "  come  into  life  with 
a  fixed  character,  decidedly,  entirely,  and,  for  all  they 
can  ever  do,  incurably  wicked  ;" — that  is,  that  all  are 
originally  as  bad  as  they  can  be,  and  utterly  incapable  of 
amendment.  On  the  contrary,  reason  and  scripture 
unitedly  teach  us,  that  there  are  innumerable  degrees  of 
wickedness  among  men,  and  that  effectual  means  of  cure 
are  put  within  the  reach  of  all ; — that  "  a  fountain  is 
opened  for  sin  and  for  uncleanness,"  to  which  "  whoso- 
ever will"  may  come  and  partake  of  its  purifying  and 
life-giving  streams.  We  do  not  believe  that  regeneration 
is  "  as  much  the  sole  act  of  God,  as  if  the  subject  of  it 
had  been  without  sense  or  motion  up  to  the  very  moment 
of  its  occurrence."  Far  from  it.  We  have  not  forgotten 
the  prayer  of  David,  "  Create  in  me  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  me !" — nor  have  we 
forgotten  that  the  same  Spirit  who  indited  that  petition, 
has  also  issued  the  high  command,  "  Make  you  a  new 
heart  and  a  new  spirit ;  for  why  will  ye  die  V — and  has 
put  on  record,  for  the  encouragement  of  every  humble 
and  self-despairing  sinner,  the  precious  promise,  "  A  new 
heart  will  I  give  you,  and  a  new  spirit  will  I  put  within 
you."*  Christ's  people  are  "  willing  in  the  day  of  his 
power."f  Their  reception  of  him  is  voluntary,  though  it 
is,  at  the  same  time,  an  evidence  that  they  are  "  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God."| 

•  Ts.  li.  10.  Ezok.  xviii.  31.  aiul  xxxvi.  26.     i  Ts.  ex.  3.     X  John  i.  12, 13, 


SLANDEROUS  REPORTS  REFUTED.  9 

I  have  not  here  attempted  a  full  explanation  of  the  doc- 
trines in  question  ;  nor  would  I  at  any  time  undertake  to 
clear  them  from  all  obscurity.  The  connexion  of  de- 
pendent and  supreme  agency  in  the  formation  of  human 
character,  is  a  mysterious  subject.  I  have  said  thus 
much  upon  it  rather  for  the  purpose  of  disclaiming  senti- 
ments erroneously  ascribed  to  us,  than  of  explaining  or 
defending  those  which  we  really  hold.  We  would  not 
add  any  thing  to  the  interesting  and  humbling  statement 
of  facts  given  us  by  the  apostle, — "  By  one  man  sin  en- 
tered into  the  world,  and  death  by  sin  ;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned."  And  the 
fact  that  we  individually  sustain  the  same  character  with 
our  fallen  progenitor,  and  are  consequently  under  the 
same  liabilities,  and  the  same  moral  necessities,  is  surely 
one  of  much  practical  importance,  whether  we  can,  in 
any  measure,  account  for  it  or  not.  To  collect,  there- 
fore, all  the  unscriptural  and  injudicious  expressions 
which  have  been  employed  in  stating  it,  and  by  the  help 
of  these,  to  draw  from  the  doctrine  a  train  of  illegitimate 
and  horrible  inferences,  thus  strengthening  the  opposition 
which  such  mortifying  truth  must  meet  in  every  unhum- 
bled  heart,  is  as  unkind  as  if  is  unfair.  It  tends  to 
frighten  men  away  from  a  subject  which  most  deeply 
concerns  them,  and  which  accordingly  claims  the  closest 
and  most  careful  investigation. 

4.  With  the  doctrines  already  noticed,  are  necessarily 
connected  those  of  Election  and  Perseverance  ;  and  about 
these  also  there  is  much  misconception,  and  consequently 
much  irrelevant  reasoning.  The  advocates  for  these  doc- 
trines are  often  represented  as  saying,  that  some  of  man- 
kind are  chosen  to  salvation,  and  others  fore-ordained  to 
destruction,  without  any  regard  to  their  respective  char- 
acters : — that  the  elect  will  be  saved,  let  them  conduct  as 
they  may  ;  and  the  non-elect  must  fail  of  salvation,  how- 
ever earnestly  they  may  seek  it.  But  such  are  not  our 
sentiments.  We  believe,  indeed,  that  "  Whom  God  fore- 
knew, he  also  did  predestinate  to  be  conformed  to  the 
ijnage  of  his  Son  ;" — that  "  whom  he  did  predestinate, 
them  he  also  called  ;" — and  as  "  the  gifts  and  calling  of 
God  are  without  repentance,"  we  believe  he  will  perform 
the  good  work  which  he  has  begun  in  them,  unto  the  day 


10  SLANDEROUS  REPORTS  REFUTED. 

of  Jesus  Christ ;  reserving  for  them  an  incorruptible  and 
unfading  inheritance  in  heaven,  and  keeping  them,  for 
that  inheritance,  by  his  mighty  powder,  through  faith, 
unto  salvation.  Is  this  saying  that  the  elect,  or  even  the 
regenerate,  are  sure  of  heaven  w^ithout  any  exertion  on 
their  ow^n  part  1  Far  from  it : — yea,  the  very  reverse. 
They  are  "  chosen  to  salvation  through  sanctification  of 
the  Spirit  unto  obedience."  Hence  they  are  exhorted  to 
"  work  out  their  own  salvation  with  fear  and  trembling, 
because  it  is  God  that  worketh  in  them  to  loill  and  to  do, 
of  his  own  good  pleasure." 

We  would  use  "  the  exceeding  great  and  precious 
promises "  of  Him  who  "  hath  called  us  to  glory  and 
virtue,"  as  an  encouragement  to  humble  and  vigorous 
and  persevering  effort ;  "  that  by  these  we  may  be  par- 
takers of  the  divine  nature,  having  escaped  the  corrup- 
tion that  is  in  the  world  through  lust."  Instead  of  mak- 
ing these  promises  a  pillow  of  slothful  repose,  or  a  refuge 
from  the  claims  of  personal  duty,  as  if  salvation  were 
something  quite  distinct  froiii  holiness,  we  feel  that  we 
must  *'  give  diligence  to  make  our  calling  and  election 
sure ;"  adding  to  faith  virtue,  knowledge,  temperance, 
patience,  godliness,  brotherly  kindness,  and  charity  :  and 
that  it  is  only  while  we  "  do  these  things,"  we  may  rest 
assured  that  "  we  shall  never  fall."* 

Finally  then,  dear  reader,  "  be  not  tossed  to  and  fro, 
and  carried  about  with  every  wind  of  doctrine,  by  the 
sleight  of  men,  and  canning  craftiness  whereby  they  lie 
in  wait  to  deceive."  Take  not  your  religious  opinions  at 
second  hand  ;  but  while  some  say  one  thing,  and  some 
another,  about  the  doctrines  of  grace,  search  the  scrip- 
tures daily,  whether  these  things  are  so  ;  remembering, 
especially,  that  speculative  knowledge,  however  correct, 
is  not  enough  for  you  ;  but  that  you  must  "  believe  with 
the  heart  unto  righteousness,^^  before  you  can  "  make  con- 
fession with  the  mouth  unto  salvation.'''' 

*  Let  those  who  so  freely  speak  of  Election  and  Perseverance  zs  doc- 
trines of  human  invention  and  of  immoral  tendency,  carefully  examine  Rom. 
viii.  1—18  and  28—39,  and  1  Pet.  i.  1—9,  and  2  Pel.  i.  1—1 1  :  and  they 
will  perhaps  perceive  that  their  controversy  is  not  merely  with  us,  but  with 
the  inspired  aposdes  of  our  Lord,  and  through  them,  with  our  Lord  himself. 


A  DENIAL  OF  THE  DIVINE  DECREES  LEADS 

TO  FATALISM. 

It  is  not  uncommon  for  those,  who  deny  the  doc- 
trine of  the  universal  decrees  of  God,  to  charge  those 
who  believe  that  he  foreordained  whatsoever  comes  to 
pass,  as  holding  to  fatalism  ;  and  consequently  as  being 
fatalists.  This  is  used  as  a  term  of  reproach,  at  which 
the  minds  of  many  are  apt  to  revolt,  and  therefore  it  is 
believed,  that  this  opprobrious  charge  has  had  great  influ- 
ence upon  many,  and  led  them  to  reject  the  salutary  doc- 
trine of  God's  universal  decrees.  It  is  the  usual  practice 
with  disputers  and  controversial  writers  to  retort,  if  pos- 
sible, the  arguments  and  charges  of  their  opponents,  and 
thus  to  confound  them  with  their  own  weapons.  The 
writer  of  this  does  not  recollect  of  ever  readino;  or  hear- 
ing  any  thing,  in  which  a  retort  of  this  charge  has  been 
attempted.  It  is  conceived,  however,  not  to  be  a  very 
diihcult,  nor  even  undesirable  task  to  turn  back  the  im- 
putation of  fatalism  upon  those  who  deny  the  doctrine  of 
God's  sovereign,  holy,  and  universal  decrees.  Let  it  then 
be  asserted,  that  all  those  who  deny  the  decrees  of  God  are 
fatalists ;  and  then  see  if  what  follows  does  not  support 
the  assertion.  What  is  meant  by  the  universal  decrees 
of  God,  is  not  difficult  to  understand.  They  are  his  eter-^ 
nal  purjiose.)  according  to  the  counsel  of  his  own  will, 
whereby,  for  his  oion  glory,  he  hath  foreordained  lohat- 
soever  comes  to  pass.  God's  efficient  will,  or  determina- 
tion, which  gives  being  to  all  creatures,  things,  and 
events  throughout  the  universe,  is  his  decree.  What  is 
meant  by  fate  is,  perhaps,  more  difficult  to  be  clearly  un- 
derstood. There  are  several  senses  in  which  the  word 
fate  is  used  ;  but  that  which  is  most  common  is  hardly 
definable.  It  seems,  however,  to  import  some  unknown, 
unintelligent,  undescribable,  and  eternal  destiny,  by 
which  all  things  are  unalterably  fixed  in  an  absolute 
necessary  chain  of  causes  and  effects.  This  fate,  ac- 
cording to  the  ancient  stoics,  was  superior  to  all  the 
heathen  gods,  who  were  subject  to  its  decrees.  Even 
omnipotent  Jupiter,  with  all  his  potent  council,  could  not 
alter  or  control  the  events  fixed  by  this  superior  destiny. 
This  is  the  most  intelligible  view  the  writer  can  give  of 
fate. 


Now  to  prove,  that  they  who  deny  the  universal  de- 
crees of  God  are  fatalists,  we  need  only  the  use  of  this 
self-evident  position,  viz.  every  event  must  he  the  effect  of 
an  efficient  cause.  This  is  a  fundamental  principle  of  all 
just  reasoning.  The  whole  universe  must  have  an  ade- 
quate efficient  cause  of  its  existence.  All  the  things  in 
the  universe  must  have  an  efficient  cause,  which  gave 
them  their  being  and  form  ;  and  all  events,  of  every  na- 
ture and  kind,  must  have  a  primary  cause,  by  whose  effi- 
ciency they  are  produced  in  their  time,  place,  and  man- 
ner. This,  it  seems,  is  true,  beyond  all  reasonable  doubt. 
Now  let  the  inquiry  be  made,  What  is  this  primary  effi- 
cient cause  of  all  things  ?  To  what  are  we  to  ascribe 
the  existence  of  things  and  events  1  Is  it  to  be  ascribed 
to  the  decree  of  God  ?  Or  is  fate  their  cause  1  It  must 
be  one  or  the  other  of  these  ;  for  no  third  efficient  is  con- 
ceivable or  possible.  They  who  believe  the  doctrine  of 
decrees  have  no  hesitancy  in  answering,  that  the  decrees 
of  God  are  the  primary  cause  of  all  things ;  and  that 
their  efficiency  pervades  the  universe,  giving  existence, 
form  and  issue  to  all  beings,  and  to  whatsoever  comes  to 
pass.  But  to  what  cause  will  the  deniers  of  divine  de- 
crees ascribe  the  being  of  events  and  things  ?  They 
cannot  ascribe  it  to  God,  or  to  his  decrees,  for  the  exist- 
ence of  these  they  deny,  and  there  being  no  other  possi- 
ble efficient  in  the  universe,  they  must  ascribe  all  things 
to  fate  as  their  cause.  Hence  a  denial  of  God's  univer- 
sal decrees,  naturally  and  directly  leads  to  fatalism  ;  and 
therefore  all  such  deniers  are  absolute  fatalists. 

If  the  above  reasoning  be  just,  then  we  may  easily  see 
the  great  advantage  which  the  Calvinistic  doctrine  of 
universal  decrees  has  over  the  Arminian  denial.  Calvin- 
ists  have  a  God  at  the  head  of  the  universe — an  intelli- 
gent, wise,  and  holy  Being,  who  has  established  a  perfect 
plan  of  operation,  and  is  conducting  all  things  by  his 
providence  according  to  design  ;  or  as  an  apostle  of  Jesus 
Christ  expresses  it,  "  worketh  all  things  after  the  counsel 
of  his  own  will,"  to  accomplish  the  glorious  purposes  of 
infinite  wisdom  and  goodness. 

PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY. 


KOn    5. 

OBJECTION  TO  PRAYER, 

DERIVED     FROM     THE     PREDETERMINATION    AND     IMMUTA- 
BILITY   OF    GOD, ANSWERED. 

Extract  from  Dwight. 

This  objection  is  usually  stated  in  terms  like  the 
following. 

"  Prayer  is  fruitless,  because  all  things  are  determined 
from  everlasting  by  an  immutable  God,  and  will,  there- 
fore, take  place  according  to  his  determination.  Hence 
our  prayers,  making  no  alteration  in  any  thing,  must  be 
an  idle,  perhaps  an  impious  service  :  idle,  because  they 
can  effect  nothing ;  impious,  because  they  are  expressions 
of  our  desires  for  blessings,  which  God  has  not  chosen  to 
give.  If  God  has  determined  to  give  us  these  blessings, 
we  shall  receive  them  without  prayer.  If  he  has  deter- 
mined not  to  give  them,  we  shall  not  receive  them,  how- 
ever fervently  we  may  pray.  So  far,  then,  as  we  pray  for 
things,  which  God  has  determined  to  give,  our  prayers 
are  useless.  So  far  as  we  pray  for  those,  which  he  has 
determined  not  to  give,  our  prayers  are  directly  opposed 
to  his  pleasure." 

I  have  endeavored  to  state  this  objection  at  full  length, 
because  I  wish  to  present  it  with  all  the  force,  which  it 
has,  or  can  have,  in  the  mind  of  the  objector.  To  the 
several  things,  contained  in  it,  I  answer, 

1.    There  cannot  iwssihly  he  any  impiety  in  prayer. 

"Prayer  is  an  offering  up  of  our  desires  to  God  for 
things  agreeable  to  his  v\'ilL"  To  desire  that,  and  that 
only,  which  is  agreeable  to  the  mil  of  God,  cannot  be 
impious.  Evangelical  prayer  supposes  in  its  very  nature, 
that  we  ask  either  for  those  things  for  which  the  scrip- 
tures have  expressly  permitted  us  to  pray  ;  or  for  those 
which  we  professedly  submit  to  his  will  in  our  petitions. 
In  this  conduct,  impiety  cannot  exist.  On  the  contrary, 
no  human  being  was  ever  the  subject  of  piety,  who  did 
not  pursue  this  conduct. 

The  objection  is  now  reduced  to  a  single  article  ;  viz' 
5 


»  OBJECTION    TO    PRAYER ANSWERED. 

The  fruitlessness  of  prayer ;  or  its  inefficacy  to  change 
the  purposes  of  God.,  and  therefore  to  procure  blessings. 
To  this  I  answer, 

2.  The  objection  lies,  with  exactly  the  same  force, 
against  every  other  human  effort,  as  against  prayer. 

If  the  predetermination  and  immutability  of  God  ren- 
der it  improper  for  men  to  pray,  because  their  prayers 
cannot  change  his  purposes  ;  then  the  same  things  must 
render  it  equally  improper  for  men  to  plough,  sow,  reap, 
or  make  any  other  effort  for  any  end  whatever.  All 
these,  without  the  divine  blessing,  will  be  in  vain,  and 
can  no  more  change  the  purpose  of  God,  than  prayer 
With  just  as  much  propriety  and  force  may  the  farmer 
say,  "  It  is  in  vain  for  me  to  plough,  or  sow,  or  reap  : 
since,  if  God  has  determined  to  give  me  a  crop,  I  shall 
have  it  without  either  of  these  efforts.  On  the  contrary, 
if  he  has  determined  not  to  give  me  a  crop,  I  shall  not 
have  it,  however  faithfully  I  may  labor.  My  ploughing, 
sowing,  and  reaping,  therefore,  must  be  idle,  because 
they  will  all  be  fruitless." 

In  the  same  manner  may  the  student  say,  "  If  God  has 
determined  that  I  should  possess  learning,  I  shall  possess 
it  without  study  :  but  if  he  has  determined  that  I  shall 
not  possess  learning,  I  shall  not  acquire  it,  although  I 
study  with  ever  so  much  diligence. 

In  the  same  manner,  may  every  man  say  concerning 
his  exertions. 

This  reasoning,  were  we  governed  by  it,  would  plainly 
put  an  end  to  all  human  exertions  at  once  ;  and  we  should 
neither  plough,  nor  build,  nor  collect  food,  or  fuel,  nor 
teach,  nor  study,  nor  make  any  other  attempt  to  promote 
the  good,  either  of  ourselves  or  others.  Conclusions,  so 
evidently  false  as  these,  and  so  fraught  with  necessary 
mischief,  cannot  flo#  from  sound  principles.  Safely, 
therefore,  may  we  pronounce  the  proofs,  by  which  they 
are  professedly  established,  to  be  hollow  and  deceitful. 

3.  There  is  a  radical  and  gross  error  in  this  objection ; 
viz.  that  God  has  predetermined  the  end,  and  not  the 
means. 

This  opinion  is  equally  contradictory  to  the  scriptures, 
and  to  common  sense.  St.  Paul,  a  little  before  his  ship- 
wreck, was  informed  by  an  angel,  that  God  had  given 


OBJECTION    TO    PRAYER ANSWERED.  3 

him  all  them  that  sailed  with  him.  Yet  afterwards,  when 
the  shipmen  icere  about  to  jlee  out  of  the  ship  ;  when  they 
had  let  down  the  boat  into  the  sea ;  Paul  said  to  the  cen- 
turion, and  the  soldiers,  except  these  abide  in  the  ship  ye 
cannot  be  saved.  Acts  xxvii.  22,  30,  31.  The  end  here 
determined,  was  the  preservation  of  the  ship's  company. 
The  means  indispensable  to  this  end,  were  the  continu- 
ance of  the  seamen  in  the  ship,  and  their  exertions  to 
bring  it  to  land.  These  were  predetermined  equally  with 
the  end  ;  and  were  absolutely  necessary  to  its  existence. 
Equally  necessary  are  ploughing  and  sowing,  rain  and 
sunshine,  to  the  existence  of  a  crop  ;  studying,  to  the 
acquisition  of  knowledge  ;  and  all  other  efforts  of  men, 
to  the  purposes  which  they  actually  accomplish.  All 
these  are  equally  predetermined  with  the  ends  accom- 
plished ;  and  equally  parts  of  the  divine  system. 

Every  part  of  God's  predetermination  is  founded  on 
exactly  the  same  reason  with  those,  on  which  the  same 
determination  would  be  founded,  if  all  beings  and  events 
had  already  existed  ;  and  God,  in  the  possession  of  the 
same  omniscience,  should  then  survey  them  with  a  per- 
fect discernment  of  their  natures  and  relations,  form  his 
ov\^n  determinations  concerning  them,  and  pronounce, 
with  respect  to  every  one,  his  unerrmg  judgment.  Of 
course,  his  predeterminations  are  exatitly  the  same  with 
such  determinations,  as  would  exist  in  his  mind,  after 
every  thing  had  taken  place  ;  and  are  all  exactly  just  and 
right ;  such  as  perfect  wisdom  and  goodness,  understand- 
ing them  entirely,  would  dictate  and  approve. 

Nor  is  the  immutability  of  God  at  all  more  liable  to 
objections.  God  from  everlasting  was  exactly  what  all 
beings  ought  to  wish  him  to  be  ;  possessed  of  every  ex- 
cellence in  an  infinite  degree,  and  the  subject  of  no  im- 
perfection, either  natural  or  moral.  He  knows,  and  ever 
knew,  all  things,  both  actual  and  possible.  He  can  do 
all  things  ;  and  is  infinitely  disposed  to  do  every  thing, 
and  that  only,  which  is  absolutely  right  and  good.  Con- 
sequently, there  is  nothing,  there  never  has  been,  there 
never  will  be,  any  thing,  which,  considered  merely  as  a 
work  of  God,  is  not' exactly  right.  In  that  vast  kingdom, 
which  fills  immensity  and  eternity,  there  will  never  exist 
a  single  being,  or  event,  which  perfect  wisdom  and  good- 
ness could  wish  not  to  have  existed. 


4  OBJECTION    TO   PRAYER ANSWERED. 

Who  can  rationally  desire  a  change  in  such  a  character 
as  this  1  What  would  the  change  be  ?  A  change  from 
perfection  to  imperfection ;  from  knowledge  to  ignorance ; 
from  truth  to  falsehood  ;  from  justice  to  injustice  ;  from 
kindness  to  cruelty  ;  from  universal  excellence  to  univer- 
sal turpitude.  Perfection  can  be  changed  into  nothing 
but  imperfection.  The  immutability  of  God  is  indispen- 
sable to  the  glory  of  his  character,  and  is  itself  a  part 
of  his  perfection  :  for  po  mutable  being  can  be  perfect  in 
the  same  sense  with  one  who  is  immutable.  Equally  is 
it  the  corner  stone,  on  which  the  universe  rests.  Were 
this  support  taken  away,  the  immense  fabric  would  tum- 
ble into  ruin.  To  his  creatures  there  would  be  neither 
safety,  nor  hope  :  but  immensity,  and  eternity,  would  be 
filled  with  suspense,  terror  and  anguish. 

Particularly  there  would  not,  in  this  case,  be  the  least 
foundation  for  encouragement  in  prayer.  If  all  the  de- 
terminations of  God  were  not  settled  in  heaven,  who 
could  divine  what  new  decisions  would  exist  1  what  new 
laws  1  what  new  systems  of  administration  1  Prayer, 
commanded  to-day,  might  be  forbidden  to-morrow. — 
Prayer,  acceptable  to  him  to-day,  might  be  hateful  to  him 
to-morrow.  The  things,  for  which  we  now  ask  with  cer- 
tain assurance  of  being  heard,  might  speedily  be  denied. 

For    aught  that  can   be   foreseen,   the  time   might 

speedily,  as  well  as  easily,  arrive,  when  under  such  a 
dominion,  this  vast  empire  might,  in  a  moment  of 
change,  be  reduced  to  a  desert  of  ravage  and  ruin. 

As  things  are  actually  ordered  by  God,  every  part  of 
the  system  is  established  on  immoveable  foundations. 
Of  this  unchangeable  system,  one  great  and  glorious  part 
is,  that  every  humble,  faithful  prayer,  shall  be  certainly 
heard,  accepted,  and  answered.  Not  one  ever  was,  or 
ever  will  be,  offered  up  in  vain.  This  scheme  of  things 
contains  every  possible  encouragement  to  pray  ;  and  dis- 
plays the  absolute  necessity,  as  well  as  the  superior  use- 
fulness and  efficacy  of  prayer.  Any  other  scheme  would 
exceedingly  lessen,  or  entirely  destroy,  both  the  encour- 
agement, and  the  usefulness,  of  prayer. 

So  far,  then,  are  the  predetermination  and  immutability 
of  God  from  preventing  and  discouraging  prayer,  that 
they  hold  out  infinitely  more  and  greater  inducements  to 
this  duty,  than  can  be  furnished  in  any  other  manner. 


l^O.  6. 

PERSEVERANCE  OF  THE   SAINTS. 

Being  conjident  of  this  very  thing,  that  he  which  hath 
begun  a  good  work  in  you,  icill  perform  it  until  the  dory 
of  Jesus  Christ. — Phil.  i.  6. 

In  all  true  believers,  a  good  work  has  been  begun. 
A  new  heart  has  been  given  them,  and  a  right  spirit  has 
been  put  within  them.  They  are  not,  however,  perfectly 
sanctified ;  but  a  sanctifying  process  has  commenced, 
which  will  be  carried  on,  till  they  arrive  at  the  fulness  of 
the  stature  of  perfect  men  in  Christ.  Of  this  fact,  the 
apostle  expresses  his  confident  assurance  in  the  text  above 
cited. 

This  text,  it  is  believed,  teaches  clearly  the  doctrine 
of  the  Saints'  Perseverance.  As  this  doctrine  is  often 
called  in  question,  and  supposed  by  some  to  be  of  danger- 
ous tendency,  I  propose  in  this  tract, 

I.  To  examine  some  of  the  most  plausible  objections 
which  have  been  urged  aofainst  it. 

II.  To  adduce  some  of  the  evidence  by  which  it  is 
supported. 

It  may  be  proper,  however,  before  I  proceed  to  a  dis- 
cussion of  the  subjeci,  to  state  definitely  the  question  at 
issue. 

The  question  is  not,  v/hether  true  believers  ever  fall 
into  sin.  It  is  admitted  that  they  do.  A  just  man  falleth 
seven  times,  and  riseth  up  again.     Prov.  xxiv.  16. 

The  question  is  not,  whether  persons  who  profess  reli- 
gion, and  appear  to  possess  it,  may  fall  away  and  perish. 
That  this  is  sometimes  the  case,  is  evinced  by  observa- 
tion and  the  word  of  God. 

The  question  is  not,  whether  true  believers,  considered 
in  themselves  merely,  are  in  danger  of  final  apostacy.  It 
is  admitted  that  if  God  has  not  promised  to  keep  them, 
there  is  no  certainty  of  their  perseverance. 

6 


2  PERSEVERANCE    OF    THE    SAINTS. 

The  question  is  not,  whether  a  true  saint  who  falls  into 
sin,  will  be  saved  if  he  should  die  impenitent.  It  is  un- 
deniable, that  no  person,  whether  a  saint  or  a  sinner,  can 
be  pardoned  without  repentance.  The  point  at  issue,  is, 
whether  a  true  saint  will  be  suffered  to  fall  and  die  im- 
penitent. 

The  question  is  not,  whether  a  true  believer  will  be 
saved,  whether  he  endure  to  the  end  or  not.  It  is  cer- 
tain that  those  only  will  be  saved,  who  shall  endure  to 
the  end.  The  point  which  I  maintain,  is,  that  all  true 
believers  will  endure  to  the  end. 

The  question  is  not,  whether  saints  will  persevere  with- 
out their  own  exertions.  This  is  evidently  impossible  ; 
as  much  so,  as  it  would  be,  to  run  without  moving.  To 
persevere  without  their  own  exertions,  would  be  to  perse- 
vere without  perseverance. 

But  the  question  is  this  :  whether  any  who  have  been 
born  of  the  Spirit,  justified  by  grace,  and  adopted  as 
God's  children,  will  be  left  to  utter  and  final  apostacy  ? 
Or  whether  Gdd  has  not  promised  that  all  such  shall  per- 
severe in  faith  and  holiness  to  the  end  of  life  and  be 
saved  ? 

Before  I  proceed  to  state  and  answer  objections,  I  will 
just  mention  Vv4iat  it  is  incumbent  on  the  objector  to 
prove.  He  must  prove  that  some  real  saints  have  utterly 
and  finally  apostatized  ;  or  that  some  will  thus  apostatize. 

It  is  nothing  to  his  purpose  to  show,  that  Christians 
are  commanded  to  persevere.  The  question  is,  whether 
they  do  or  do  not  obey  the  command.  Surely,  it  is  not 
sound  reasoning  to  infer  from  a  command,  that  those  to 
whom  it  is  given,  will  disobey  it.  All  the  saints  and 
angels  in  heaven  are  commanded  to  persevere  ; — and  are 
we  hence  to  conclude,  that  more  or  less  of  them,  will  yet 
apostatize  1 

Nor  is  it  to  the  objector's  purpose  to  show,  that  if  real 
saints  should  fall  away  and  die  impenitent,  they  would  be 
lost.  That  this  would  be  the  consequence  is  certain. 
And  it  is  equally  certain  that  if  Gabriel  should  apostatize, 
he  would  be  cast  down  to  hell ;  and  are  we  hence  to  infer 
that  Gabriel  will  apostatize  1 

Nor  is  it  to  the  objector's  purpose  to  show,  that  saints 
are  cautioned  against  apostacy.    It  becomes  him  to  prove, 


PERSEVERANCE    OF   THE    SAINTS.  8 

that  these  cautions  will  not  be  made  effectual  to  prevent 
their  apostacy. 

Nor  is  it  to  his  purpose  to  show,  that  the  promises  of 
salvation  are  conditional.  He  must  show  that  some  true 
believers  will  faiJ  of  complying  with  the  conditions. 

Nor  is  it  to  his  purpose  to  show,  that  real  saints  have 
sometimes  fallen  into  great  sins.  It  is  incumbent  on  him 
to  prove  that  their  apostacy  was  total  and  final. 

Nor  is  it  to  his  purpose  to  show,  that  persons  who  once 
professed  religion,  and  who  appeared  to  possess  it,  have 
fallen  away  and  perished.  It  becomes  him  to  prove  that 
they  were  true  saints. 

Let  these  remarks  be  kept  in  view,  while  we  proceed 
to  examine  the  objections  against  the  doctrine  under  con- 
sideration. 

I.  One  of  the  most  plausible  objections,  which  has 
ever  been  urged  against  this  doctrine,  is  derived  from  the 
followmg  passage  of  scripture.  Ezek.  xviii.  24.  "■  But 
v/hen  the  righteous  turneth  away  from  his  righteousness, 
and  committeth  iniquity,  and  doeth  according  to  all  the 
abominations  that  the  wicked  man  doeth,  shall  he  live  ? 
All  his  righteousness  that  he  hath  done  shall  not  be  n>3n- 
tioned  ;  in  his  trespass  that  he  hath  trespassed,  and  in 
his  sin  that  he  hath  sinned,  in  them  shall  he  die." 

It  may  admit  of  a  question,  whether  the  term  righteous 
in  this  passage  was  intended  to  denote  a  real  saint.  Per- 
sons are  often  spoken  of  in  the  scriptures  according  to 
their  apparent  or  visible  character.  By  the  righteous, 
here  may  be  meant,  one  who  is  only  reputed  to  be  such ; 
and  the  sentiment  of  the  passage  may  be,  that  whatever 
evidence  a  man  may  give  of  genuine  piety,  yet  if  he  shall 
apostatize,  all  his  former  appearance  of  religion  shall  be 
regarded  as  worthless,  and  he  shall  be  treated  according 
to  his  real  character. 

But  supposing  a  true  saint  to  be  denoted  by  the  term 
righteous  in  this  passage  ;  it  is  not  asserted  that  a  right- 
eous man  will  turn  away  from  his  righteousness ;  but 
only  that  sliould  he  thus  turn  away,  he  would  die.  A 
supposition  is  expressed,  and  a  consequence  stated.  It  is 
admitted,  that  the  consequence  would  follow,  if  the  thing 
supposed  should  take  place.  But  the  question  is,  whether 
the  thing  supposed  ever  will  take  place.     That  it  will, 


4  PERSEVERANCE    OF    THE    SAINTS. 

can  by  no  means  be  inferred  with  certainty  from  the  sup- 
position ;  because  there  are  many  hypothetical  cases 
stated  in  the  Bible,  when  it  is  certain  that  the  thing  sup- 
posed never  will  take  place.  Take  the  following.  Levit. 
xviii.  5.  "  Ye  shall  therefore  keep  my  statutes,  and  my 
judgments,  which  if  a  man  do,  he  shall  live  in  them." 
The  meaning  of  this  passage  is,  as  appears  from  Rom.  x. 
5,  and  Gal.  iii.  12,  that  if  a  man  should  obey  perfectly 
the  law  of  God,  he  would  be  justified  by  his  own  works. 
And  are  we  hence  to  infer,  that  any  mere  man  ever  did, 
or  ever  will  obey  perfectly  the  whole  law  1  especially 
when  it  is  declared,  Rom.  iii.  20,  "  By  the  deeds  of  the 
law,  there  shall  no  flesh  be  justified."  Again.  Paul 
said,  Gal.  i.  8,  "  Though  we,  or  an  angel  from  heaven, 
preach  any  other  gospel  unto  you  than  that  ye  have  re- 
ceived, let  him  be  accursed."  And  may  we  hence  infer 
that  an  angel  from  heaven  ever  will  preach  another  gos- 
pel 1  If  I  were  to  say,  when  an  Ethiopian  shall  change 
his  skin,  or  a  leopard  his  spots,  then  may  ye  also  do  good 
that  are  accustomed  to  do  evil  ;  should  I  be  understood 
to  affirm,  that  an  Ethiopian  ever  did,  or  ever  will  change 
his  skin,  or  a  leopard  his  spots  1  Or  if  I  were  to  say, 
when  a  camel  shall  go  through  the  eye  of  a  needle,  then 
a  rich  man  may  enter  into  the  kingdom  of  heaven  ; 
should  I  be  understood  to  assert,  that  a  camel  ever  did, 
or  ever  will  go  through  the  eye  of  a  needle  1 

Supposing  the  term  '  righteous '  to  denote  a  true  saint, 
the  text  under  consideration  may  be  regarded  as  the 
statement  of  a  strong  case,  to  illustrate  more  clearly  and 
forcibly  the  subject  under  consideration.  God  is  vindi- 
cating his  character  against  the  aspersions  of  his  ene-. 
mies.  They  alleg  ^d  that  his  ways  were  not  equal ;  that 
he  punished  chik  ren  for  the  sins  of  their  parents.  lie 
repels  this  allegation,  and  assures  them,  that  every  indi- 
vidual is  treated  according  to  his  own  personal  character. 
He  afiirms  that  all  who  repent  and  reform,  shall  live  ; 
and  that  all  who  persist  in  their  sins  shall  die  ;  and  to 
show  clearly  the  equality  of  his  dealings,  he  makes  the 
supposition,  that  if  even  a  righteous  man  should  turn 
from  his  righteousness,  and  do  according  to  the  abomina- 
tions that  the  wicked  man  doeth,  he  should  die.  But 
this  is  not  deciding  the  question,  whether  a  truly  righ* 


PERSEVERANCE    OF   THE    SAINTS.  5 

eous  man  ever  will  thus  apostatize.  This  question  is  left 
to  be  settled  by  other  parts  of  the  scriptures. 

I  will  now  refer  you  to  one  or  two  passages,  which  ex- 
pressly assert  that  a  truly  righteous  man  never  will  thus 
apostatize.  Job  xvii.  9.  "  The  righteous  shall  hold  on 
his  way."  Ps.  xxxvii.  23,  24.  "  The  steps  of  a  good 
man  are  ordered  by  the  Lord  ;— Although  he  fall,  he  shall 
not  be  utterly  cast  down,  for  the  Lord  upholdeth  him 
with  his  hand."  Here  we  have  direct  assertions  against 
the  utter  apostacv  of  the  truly  rio^hteous.  And  are  such 
plain  assertions  to  be  set  aside  by  inferences  drawn  from 
hypothetical  declarations  I 

2.  We  are  referred  to  a  parable  of  our  Saviour,  record- 
ed Matt,  xviii.  23 — 35.*  This  parable  has  been  sup- 
posed to  teach  the  doctrine,  that  after  sinners  have  been 
pardoned,  they  may  so  sin,  as  finally  to  perish. 

To  obviate  this  objection,  permit  me  to  make  a  re- 
mark, in  regard  to  the  interpretation  of  parables.  A 
parable  is  a  story  related  at  length,  for  the  purpose  of 
illustrating  some  important  truth.  But  it  is  not  to  be 
supposed,  that  every  incident  related  in  a  parable  can  be 
literally  applied  ;  because  in  comparing  spiritual  things 
with  natural,  the  comparison  will  not  always  hold  in 
every  particular.  Take,  for  example,  the  parable  of  the 
treasure  hid  in  a  field.  Matt.  xiii.  44.  If  every  incident 
in  this  parable  is  literally  applied,  we  shall  prove,  that 
when  a  man  hath  ©btained  religion,  it  is  his  duty  to  con- 
ceal it.  By  a  similar  mode  of  interpretation,  we  may 
prove  from  the  parable  of  the  unjust  steward,  Luke  xvi. 
that  we  ought  to  practice  fraud  and  dishonesty  to  obtain 
friends  in  heaven.  It  is  always  dangerous  to  raise  a  doc- 
trine from  an  incident  related  in  a  parable.  Every  para- 
ble is  designed  to  illustrate  some  important  truth,  and 
that  truth  may  always  be  ascertained  by  attending  to  its 
general  scope.  So  in  the  parable  before  us,  the  obvious 
sentiment  is,  that  we  roust  exercise  a  spirit  of  forgive- 
ness, in  order  to  expect  to  bo  forgiven  of  God. 

But  let  us  for  a  moment  take  the  ground  of  the  objec- 
tor, and  see  to  what  consequences  it  will  lead  us.  When 
siimers  are  pardoned,  God  says,  fJieir  sins  and  iniquities 

*  I  do  QCt  quote  the  parable  on  accouat  of  its  length. 

6* 


6  PERSEVERANCE    OF    THE    SAINTS. 

will  I  remember  no  more.  B'lt  those  who  perish  will  be 
punished  for  all  their  sins.  They  shall  have  judgment 
without  mercy,  and  receive  for  all  the  deeds  done  here 
in  the  body.  Suppose  then  a  person  should  fall  away 
and  perish  after  he  has  been  pardoned.  In  that  case,  he 
will  be  punished  for  sins  which  God  has  forgiven,  and 
which  he  has  promised  to  remember  no  more. 

3.  We  are  referred  to  the  parable  of  the  ten  virgins. 
Matt,  xxr  The  foolish  virgins,  it  has  been  supposed, 
represen  apostates  from  true  religion.  But  it  is  very 
obvious,  that  this  parable  was  designed  to  show  the  dan- 
ger of  >belf  deception,  not  of  falling  from  grace.  The 
foolish  virgins  represent  false  professors,  who  never  were 
truly  converted.  But  with  an  air  of  triumph,  it  has  been 
asked,  if  their  lamps  were  never  lighted,  how  could  they 
go  out  1  By  whom  is  it  said,  that  their  lamps  went  out  '^ 
Not  by  our  Saviour,  but  by  the  foolish  virgins  themselves. 
They  said  unto  the  wise,  give  us  of  your  oil,  for  our 
lamps  are  gone  out.  But  if  their  lamps  were  lighted,  as 
they  undoubtedly  supposed  they  were,  with  what  were 
they  lighted  ?  Not  with  oil,  surely,  which  is  the  emblem 
of  grace  ;  for  it  is  said  expressly  that  they  took  their 
lamps,  and  took  no  oil  with  them.  And  besides,  they 
were  foolish  virgins  when  they  took  their  lamps.  It  is 
not  said,  that  they  were  all  wise,  and  that  five  became 
foolish,  but  that  five  of  them  were  icise,  and  jive  were 
foolish.  Nothing  can  be  more  evident,  than  that  the 
foolish  virgins  denote  false  professors,  who  never  were 
true  believers. 

4.  We  are  referred  to  John  xv.  2.  "  Every  branch  in 
me,  that  beareth  not  fruit,  he  taketh  away ;  and  every 
branch  that  beareth  fruit,  he  purgeth  it,  that  it  may  bring 
forth  more  fruit."  In  this  passage,  it  has  been  supposed, 
there  is  an  intimation,  that  true  believers  may  become  so 
unfruitful,  as  to  be  finally  separated  from  Christ.  But 
perhaps,  upon  close  examination,  it  will  be  found  to  con- 
tain a  very  different  sentiment.  Wherever  true  grace 
exists  in  the  heart,  it  will  produce  some  fruit.  Every 
true  believer,  therefore,  is  a  branch  which  does  bring 
forth  some  fruit ;  "  and  every  branch  that  beareth  fruit, 
he  purgeth  it,  that  it  may  bring  forth  more  fruit."  All 
true  believers,  therefore,  will  be  made  fruitful,  and  will 


PERSEVERANCE    OP   THE    SAINTS.  7 

persevere.  By  the  branch  that  beareth  not  fruit,  we  are 
evidently  to  understand,  one  who  is  not  a  true  believer  ; 
one,  who,  though  he  may  be  in  the  visible  church,  which 
is  Christ's  mystical  body,  and  consequently  a  visible 
member  of  Christ,  has  never  been  united  to  him  by  a 
livincr  faith. 

5.  We  are  referred  to  Rom.  xi.  17.  "  And  if  some  of 
the  branches  were  broken  off,  and  thou  being  a  wild 
olive  tree  wert  graffed  in  among  them,"  &lc.  By  the 
olive  tree,  is  meant  the  visible  church.  The  branches 
which  were  broken  off,  were  the  Jews,  who  in  the  days 
of  our  Saviour  rejected  the  gospel.  And  were  these  Jews 
believers,  and  did  they  fall  from  grace  ?  Let  every  one 
read  and  judge. 

6.  We  are  referred  to  Gal.  v.  4.  "  Whosoever  of  you 
are  justified  by  the  law,  ye  are  fallen  from  grace."  The 
objection  raised  from  this  passage,  is  merely  a  play  upon 
words.  The  apostle  is  showing  that  none  are  justified 
by  the  works  of  the  lav/  ;  and  the  obvious  meaning  of 
this  passage  is,  that  those  who  hold  to  justification  by 
works,  did  thereby  renounce  the  idea  of  salvation  by 
grace.  It  does  not  mean  that  they  had  fallen  from  a 
state  of  justification  ;  but  that  they  had  fallen  off,  and 
turned  away  from  the  doctrine  of  grace.  They  had  re- 
nounced the  gospel  plan  of  salvation,  and  substituted  a 
self-righteous  scheme  in  its  stead.  Now  who  had  done 
this  1  Were  they  those  who  had  once  been  real  believ- 
ers 1     Nothing  like  this  is  intimated. 

7.  We  are  referred  to  that  noted  passage,  Heb.  vi. 
4 — 6.  "  For  it  is  impossible  for  those  who  were  once 
enlightened,  and  have  tasted  of  the  heavenly  gift,  and 
were  made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  vrord  of  God,  and  the  powers  of  the  world  to 
come  ;  if  they  shall  fall  away,  to  renew  them  again  unto 
repentance."* 

*  If  this  text  proves  that  real  Christians  ever  fall  from  grace,  it  as  deci- 
sively proves,  that  they  cannot  be  again  renewed.  It  is  said,  however,  that 
it  relates  to  high  attainments  in  grace.  But  is  not  all  which  is  here  affirmed 
true  of  every  real  Christian  ?  Has  not  every  true  Christian  been  enlightened^ 
and  been  made  partaker  of  the  Holy  Ghost?  Has  not  every  Christian 
tasted  of  the  heavenly  gift,  and  of  the  good  word  of  God,  and  of  the  powers 
of  the  world  to  come  ?  If  so,  then  no  real  Christian  can  fall  from  grace,  and 
be  again  restored.  It  is  certain,  therefore,  that  Noah,  Lot,  David,  Solomon 
aad  reter  never  fell  from  grace. 


8  PERSEVERANCE    OF   THE    SAINTS. 

Whether  the  true  m.eaning  of  this  passage  can  be 
ascertained  or  not,  it  is  easy  to  show  that  it  does  not  mil- 
itate against  the  doctrine  of  the  Saints'  Perseverance. 
Before  it  can  be  made  to  militate  against  this  doctrine, 
two  things  need  to  be  proved.  1.  That  what  is  here 
stated,  cannot  be  truly  affirmed  of  any  but  real  christians. 
And  2.  That  it  is  here  affirmed,  that  the  persons  spoken 
of  may  fall  away.  It  is  very  questionable,  whether  either 
of  these  points  can  be  satisfactorily  established. 

Let  us  inquire,  (1.)  Whether  all  which  is  here  stated, 
may  not  be  affirmed  of  some,  who  have  enjoyed  great 
privileges,  and  had  powerful  awakenings,  but  who  have 
never  been  truly  and  savingly  converted  to  God.  To  he 
enlightened,  it  will  be  admitted,  is  no  certain  evidence  of 
a  justified  state.  To  taste  of  the  heavenly  gift,  and  of 
the  good  word  of  God,  and  of  the  powers  of  the  loorld  to 
come,  may  possibly  denote  no  more,  than  what  was  expe- 
rienced by  the  stony  ground  hearers.  They  received  the 
word  with  joy,  but  having  no  root  in  themselves,  endured 
only  for  a  time.  As  to  the  expression,  and  loere  made 
partakers  of  the  Holy  Ghost,  it  is  admitted  that  many 
enjoy  the  strivings  of  the  Spirit,  whose  hearts  are  never 
renewed.  It  is  evident  moreover,  that  in  the  days  of  the 
apostles,  some  were  endued  with  the  miraculous  gifts  of 
the  Spirit,  who  were  never  savingly  converted.  In  this 
delineation  of  character,  there  is  no  mention  of  holiness, 
of  love  to  God,  or  of  faith  in  Christ ;  and  is  it  not  possi- 
ble that  the  apostle  had  in  his  eye,  persons  who  had  never 
passed  from  death  unto  life  ? 

This  interpretation  is  corroborated  by  what  is  said  in 
the  succeeding  verses,  particularly  in  ver.  9.  "  But,  be- 
loved, we  are  persuaded  better  things  of  you,  and  things 
which  accompany  salvation,  though  we  thus  speak."  If 
the  apostle  had  been  describing  the  experience  of  a  true 
believer,  and  not  only  so,  but  the  highest  attainments  in 
Christian  experience,  as  has  been  supposed  ;  what  were 
those  better  things  which  he  was  persuaded  his  Hebrew 
brethren  possessed  ?  And  if  he  did  not  believe  in  the 
certain  perseverance  of  the  saints,  how  could  he  be  so 
confident  that  those  ])etter  things  would  arrompany  sal- 
vation 1  These  considerations  render  it,  at  least,  very 
questionable,  whether  this  passage  was  intended  to  be 
descriptive  of  Christian  experience. 


PERSEVERANCE    OF   THE    SAINTS.  9 

But  (2.)  Admitting  that  what  is  here  said,  can  be  affirm- 
ed of  none  but  real  saints ;  still,  it  is  not  asserted  that  any 
such  ever  will  fall  away,  any  more  than  it  was  asserted 
by  Paul,  that  an  angel  from  heaven  will  preach  another 
gospel.  All  that  is  affirmed,  is,  that  if  they  shall  fall 
away,  it  is  impossible  to  renew  them  again  to  repentance. 
But  this  does  not  decide  the  point  whether  any  will  thus' 
apostatize. 

8.  We  are  referred  to  Heb.  x.  29.  "  Of  how  much 
sorer  punishment,  suppose  ye,  shall  he  be  thought  worthy, 
who  hath  trodden  under  foot  the  Son  of  God,  and  hath 
counted  the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unholy  thing  1"  The  objection  raised  from 
this  passage,  is  founded  on  the  expression  sanctified  by 
the  blood  of  the  covenant.  But  this  evidently  refers  to 
the  Son  of  God,  and  not  to  the  person  who  had  trodden 
him  under  foot.  Observe  the  construction  of  the  sen- 
tence, "  who  hath  trodden  under  foot  the  Son  of  God, 
and  counted  the  blood  of  the  covenant,  wherewith  he 
(i.  e.  the  Soji  of  God)  was  sanctified,"  &c.  Agreeable 
to  John  X.  36.  "  Say  ye  of  him  whom  the  Father  hath 
sanctified,''''  &lq,.  And  Ileb.  xii.  20.  "  The  great  shep- 
herd of  the  sheep,  through  the  blood  of  the  everlasting 
covenant."  This  passage,  therefore,  is  altogether  irrele- 
vant. 

9.  We  are  referred  to  2  Pet.  ii.  20,  21.  "  If  after 
they  have  escaped  the  pollutions  of  the  world,  through 
the  knowledaje  of  the  Lord  and  Saviour  Jesus  Christ, 
they  are  again  entangled  therein  and  overcome,  the  latter 
end  is  worse  with  them  than  the  beginning.  For  it  had 
been  better  for  them  not  to  have  known  the  way  of  right- 
eousness, than  after  they  have  known  it,  to  turn  from  the 
holy  commandment  delivered  unto  them." 

This  passage,  it  will  be  remarked,  is  entirely  hypothet- 
ical ;  but  I  do  not  insist  on  this,  because  it  is  evident 
that  the  persons  here  described  were  not  true  believers. 
There  are  multitudes,  upon  whose  minds  the  great  truths 
of  the  gospel  make  such  an  impression  for  a  time,  as  to 
influence  them  to  reform  their  lives  :  and  that  nothing 
more  than  an  external  reformation  is  alluded  to  in  this 
passage,  is  evident  from  the  next  verse.  "  But  it  is  hap- 
pened unto  them  according  to  the  true  proverb,  the  dog 


10  PERSEVERANCE    OP    THE    SAINTS. 

is  returned  to  his  own  vomit  again,  and  the  sow  that  was 
washed,  to  her  wallowing  in  the  mire."  These  compari 
sons  clearly  ?how,  that  no  change  of  character  had  been 
wrought  in  these  apostates.  The  dog  that  casts  up  what 
was  offensive  to  his  stomach,  still  loves  it,  and  again 
greedily  devours  it ;  and  the  swine  that  was  washed,  is  a 
swine  still,  and  loves  the  mire.  Their  natures  are  not 
changed.  So  these  specious  formalists,  not  being  re- 
newed in  the  temper  of  their  minds,  returned  again  to 
their  beloved  iniquities,  and  became  worse  than  before. 

10.  We  are  referred  to  Rev.  xxii.  19.  "  If  any  man 
shall  take  away  from  the  words  of  the  book  of  this 
prophecy,  God  shall  take  away  his  part  out  of  the  book 
of  life,  and  out  of  the  holy  city,  and  from  the  things 
which  are  written  in  this  book." 

To  understand  this  passage,  it  is  necessary  to  bear  in 
mind  a  remark  which  has  already  been  made  ;  that  per- 
sons are  frequently  spoken  of  in  the  scriptures,  according 
to  their  apparent  or  visible  character.  They  are  conse- 
quently represented  as  possessing  what  they  seem  to  pos- 
sess, and  as  losing  it,  when  it  becomes  manifest  that  they 
do  not  possess  it.  In  support  of  this  idea,  observe  these 
words  of  our  Saviour.  Matt.  xiii.  12.  "  Whosoever 
hath,  to  him  shall  be  given,  and  he  shall  have  more  abun- 
dance ;  but  whosoever  hath  not,  from  him  shall  be  taken 
away  even  that  he  hath.^^  This  is  explained  in  a  parallel 
text.  Luke  viii.  18.  "  Whosoever  hath  not,  from  him 
shall  be  taken  even  that  which  he  seemeth  to  have." 
When  it  is  said,  therefore,  in  the  text  under  considera- 
tion, that  "  God  shall  take  away  his  part  out  of  the  book 
of  life,  and.  out  of  the  holy  city,"  the  meaning  evidently 
is,  God  shall  make  it  manifest  that  he  has  no  part  or  lot 
in  these  thincrs.  He  shall  take  from  him  that  which  he 
seemeth  to  have. 

11.  An  objection  against  the  doctrine  of  the  Saints* 
Perseverance,  is  raised  from  the  cautions  given  to  Chris- 
tians against  apostacy. 

In  reply  to  this  objection,  it  may  be  observed,  that  God 
treats  his  people  as  free  agents,  and  governs  them  by  the 
influence  of  motives.  He  gives  them  commands,  and 
cautions,  and  warnings ;  and  it  is  by  the  effectual  appli- 
cation of  these  means,  that  their  perseverance  is  secured. 


PERSEVERANCE    OF    THE    SAINTS.  11 

The  fact  that  God  has  promised  to  keep  saints  from 
falling,  is  no  reason  why  these  cautions  and  warnings 
should  not  be  addressed  to  them  ;  for  these  are  means  by 
which  he  accomplishes  his  promise.  When  Paul  was 
shipwrecked  in  his  voyage  to  Rome,  God  appeared  to 
him  and  promised  that  the  lives  of  all  who  were  with  him 
should  be  saved.  But  this  promise  did  not  render  their 
own  exertions  needless.  Accordingly,  when  the  sailors 
who  only  knew  how  to  manage  the  vessel,  were  about  to 
make  their  escape,  Paul  said  to  the  centurion  and  to  the 
soldiers,  except  these  abide  in  the  ship  ye  cannot  he  saved. 
God  had  determined  to  fulfil  his  promise  by  the  instru- 
mentality of  these  means  ;  and  the  continuance  of  the 
sailors  in  the  ship,  was  rendered  as  certain  by  the  prom- 
ise, as  the  event  of  their  final  deliverance.  Take  another 
example.  God  promised  to  Hezekiah,  that  fifteen  years 
should  be  added  to  his  life.  But  the  common  means  of 
preserving  life,  were  not  thereby  rendered  needless. 
Accordingly  he  was  directed  to  use  means  for  the  resto- 
ration of  his  health  ;  and  it  was  just  as  necessary  that  he 
should  eat  and  drink  as  it  ever  had  been  ;  and  it  would 
have  been  perfectly  proper  to  say  to  him,  except  you  eat 
and  drink  you  cannot  live.  The  promise  of  God  made 
it  as  certain  that  he  would  eat  and  drink,  as  that  his  life 
would  be  prolonged.  So  it  is  perfectly  proper  to  say  to 
believers,  except  you  endure  to  the  end,  you  cannot  be 
saved  ; — and  if  you  utterly  apostatize,  you  wdll  certainly 
be  lost,  although  God  has  promised  that  all  true  believers 
shall  endure  to  the  end. 

12.  It  is  objected,  that  the  doctrine  vindicated  in  this 
tract,  is  contradicted  by  facts.  We  are  told  that  there 
are  instances  recorded  in  the  scriptures  of  the  total  apos- 
tacy  of  real  saints  ;  some  of  whom  were  again  restored, 
and  others  finally  lost.  As  examples,  we  are  referred  to 
Noah,  Lot,  David,  Solomon,  Peter,  Saul,  Judas,  Hyme- 
neus,  Philetus,  Alexander  and  Demas. 

This  objection,  so  far  as  it  relates  to  those  who  are 
supposed  to  have  fallen  avv^ay,  and  been  brought  to  re- 
pentance, is  refuted  by  the  passage  in  Hebrews,  in  which 
it  is  said,  if  they  shall  fall  away,  it  is  impossible  to  renew 
them,  again  to  repentance.  The  passage  in  Ezekiel  which 
we  have  already  considered,  is  equally  decisive.     So  also 


12  PERSEVERANCE    OF    THE    SAINTS. 

is  the  following.  "  If  we  sin  wilfully  after  that  we  have 
received  the  knowledge  of  the  truth,  there  remaineth  no 
more  sacrifice  for  sin,  but  a  certain  fearful  looking  for  of 
judgment,  and  fiery  indignation,  that  shall  devour  the  ad- 
versaries." 

In  regard  to  those  who  once  appeared  to  be  Christians, 
and  who  have  totally  and  finally  apostatized,  the  apostle 
John  has  given  us  ample  information.  "  They  went  out 
from  us,  but  they  were  not  of  us  ;  for  if  they  had  been  of 
us,  they  would  no  doubt  have  continued  with  us  ;  but 
they  went  out,  that  they  might  be  made  manifest,  that 
they  were  not  all  of  us."  1  John  ii.  19.  This  text 
settles  the  question  as  to  the  previous  character  of  all 
apostates.  If  they  had  been  true  believers,  they  would 
no  doubt  have  continued  so.  You  may  produce  ever  so 
many  instances  of  total  apostacy,  and  this  text  teaches 
us  in  what  light  to  regard  them.  They  never  were  be- 
lievers. There  is  another  text  which  decides  this  point. 
Matt.  vii.  22,  23.  "  Many  will  say  unto  me  in  that  day, 
Lord,  Lord,  have  we  not  prophesied  in  thy  name  ?  and 
in  thy  name  have  cast  out  devils  ?  and  in  thy  name  done 
many  wonderful  works  ?  And  then  will  I  profess  unto 
them,  /  never  knew  you^  (i.  e.  as  my  disciples.)  But  if 
any  of  these  had  been  Christians,  Christ  did  once  know 
them  ;  for  he  says,  "  My  sheep  hear  my  voice,  and  I 
know  them."  Again,  "  The  foundation  of  God  standeth 
sure,  the  Lord  knoicetli  them  that  are  his."  But  he  will 
say  to  them  all,  "/  never  knew  you.,  depart  from  me,  ye 
that  work  iniquity."  There  is  a  third  text,  equally  deci- 
sive. 1  John,  iii.  6.  "  Whosoever  sinneth  hath  not 
secxi  him,  neither  known  him." 

Persons  may  go  to  great  lengths  in  the  externals  of  re- 
ligion, v/hile  their  hearts  are  unrenewed.  We  read  of 
those  who  have  a  form  of  godliness  without  the  power  ; 
and  of  stony-ground  hearers,  who  receive  the  word  with 
joy,  but  having  no  root  in  themselves,  endure  only  for  a 
time.  We  read  of  tares  among  the  wheat,  and  of  foolish 
virgins  among  the  wise,  who  have  no  oil  in  their  lamps. 
These  representations  sufficiently  account  for  all  those 
apostacies  of  which  we  read,  and  which  we  witness. 

13.  It  is  objected  that  this  is  a  very  dangerous  doc- 
trine ;  that  it  leads  to  licentiousness ;  that  it  tends  to 


PERSEVERANCE    OF    THE    SAINTS.  13 

render  Christians  careless,  and  that  to  preach  it  is  the 
direct  way  to  destroy  souls. 

In  reply  to  this,  it  may  be  said,  if  it  is  taught  in  the 
Bible,  we  may  know  that  it  has  no  such  tendency,  for 
every  doctrine  of  the  Bible  is  according  to  godliness. 
That  it  may  be  perverted  by  hypocrites  and  wicked  men, 
is  not  denied  ;  and  what  doctrine  of  the  Bible  has  not 
been  perverted  1  That  it  tends  to  render  real  Christians 
careleGS,  I  cannot  believe.  Show  me  the  man  who  takes 
encouragement  from  this  doctrine  to  sin,  and  I  will  show 
you  the  man  who  has  never  tasted  and  seen  that  the  Lord 
is  good. 

In  this  objection  two  things  are  taken  for  granted, 
which  are  far  from  being  true.  One  is,  that  persons  may 
know  that  they  have  been  converted,  while  they  choose 
to  live  in  sin.  The  other  is,  that  a  fear  of  punishment  is 
the  only  motive  by  which  Christians  are  influenced.  But 
neither  of  these  things  is  true.  No  man  has  any  good 
evidence  that  he  has  been  converted,  unless  he  finds  him- 
self disposed  to  persevere  in  holiness.  One  character- 
istic of  true  relicrion  is,  it  is  a  relig;ion  that  endures. 
And  if  a  person  finds  that  his  religion  does  not  endure, 
he  has  reason  to  conclude  that  it  was  not  genuine  reli- 
gion. This  doctrine  presents  no  opiate  to  quiet  him  in 
his  sins.  It  is  as  full  of  terror  to  the  backslider,  as  the 
doctrine  of  falling  from  grace. 

But  further.  Suppose  that  the  real  Christian  knew 
that  he  had  been  converted  ;  this  would  have  no  tendency 
to  render  him  careless,  for  he  is  not  prompted  to  duty  by 
mercenary  motives.  He  serves  God  because  he  loves  to 
serve  hun.  And  when  a  person  feels,  that  if  he  were 
sure  of  heaven,  he  should  indulge  freely  in  sin,  it  is  a 
certain  evidence  that  his  heart  is  not  right  with  God. 
The  doctrine  of  perseverance,  therefore,  has  no  such 
tendency  as  has  been  represented. 

14.  It  is  said  that  Adam  fell,  and  angels  fell,  and  why 
may  not  saints  fall  T 

I  reply, — There  is  nothing  in  the  nature  of  holiness  to 
secure  saints  from  falling  ;  and  if  God  has  not  secured 
them,  by  promise,  there  is  no  security.  But  Adam  was 
placed  under  the  covenant  of  works.  In  that  covenant 
there  was  no  promise  to  secure  him  from  falling.     Be- 

7 


14  PERSEVERANCE    OF    THE    SAINTS. 

lievers  are  placed  under  the  covenant  of  grace,  a  cove- 
nant established  upon  better  pi'omises.  Of  these  one  is 
that  they  shall  be  kept  by  the  potoer  of  God  through  faith 
wito  salvation.  If  it  were  not  for  this  fact,  I  see  no 
reason  to  hope  that  any  will  persevere.  Adam  fell  when 
he  was  perfectly  holy.  Believers  are  but  partially  sancti- 
fied ;  and  assEiiled  as  they  are  by  foes  without,  and 
foes  within,  what  hope  is  there  that  they  will  stand,  il 
God  has  not  promised  to  keep  them  ? 

Besides — If  the  covenant  of  grace  does  not  secure  the 
perseverance  of  believers,  I  see  not  but  they  may  aposta- 
tize in  heaven,  if  any  should  be  so  happy  as  to  arrive 
there.  Angels  fell,  and  saints  in  heaven  will  not  be 
more  holy  than  angels.  How  do  we  know,  then,  that  all 
who  have  been  saved,  and  all  who  will  be  saved,  will  not 
hereafter  apostatize  and  perish  ?  And  is  it  so  1  Is  the 
eternal  salvation  of  God's  people  left  in  such  uncertainty  ? 
No,  my  brethren — God  will  put  out  the  sun  and  moon 
and  all  the  stars — He  will  burn  up  this  world — but  he 
will  first  gather  together  his  elect. 

Having  considered  the  most  common  objections  against 
the  doctrine  of  the  Saints'  Perseverance,  I  proceed  as 
was  proposed, 

II.  To  adduce  some  oi  the  evidence  by  which  it  is 
established. 

That  all  true  saints  will  infallibly  persevere  is  evident, 

1.  From  the  nature  of  the  covenant  of  redemption. 
By  the  covenant  of  redemption  is  meant  the  covenant 
between  the  Father  and  the  Son,  in  which  God  promised 
to  Christ,  that  he  should  hav^e  a  seed,  and  see  of  the 
travail  of  his  soul  and  be  satisfied.  (See  Isa-  liii.  10,  11.) 
Of  this  promised  sied  Christ  speaks,  when  he  says,  all 
that  the  Father  givefJi  ?»c,  shall  come  to  nic.''^  Now  will 
any  of  these  be  lost  ?  If  so,  where  is  Christ's  security 
that  he  shall  have  a  seed  1  And  what  evidence  is  there, 
that  the  whole  plan  of  redemption  will  not  be  frustrated  ? 
There  is  no  more  security  that  one  saint  will  persevere, 
than  that  another  will,  and  if  we  admit  that  one  may 
utterly  apostatize,  we  must  admit  that  it  is  totally  uncer- 
tain whether  one  wid  be  sa\ed.  The  whole  scheme  of 
redemption  is  consecpionljy  left  at  uncertainties.  And  is 
it  so  1     Did  Christ  come  down  from  heaven  and  die  for 


PERSEVERANCE    OP   THE    SAINTS.  16 

sinners,  when  there  was  no  certainty  that  his  death  would 
not  be  in  vain  7  And  can  we  suppose  that  in  all  those 
things  which  relate  to  the  plan  of  salvation,  God  may 
finally  be  disappointed  ?  But  our  Saviour  has  set  this 
subject  beyond  all  reasonable  doubt.  He  has  said,  "  All 
that  the  Father  giveth  me  shall  come  unto  me  ;  and  him 
that  Cometh  unto  me  /  will  in  no  icise  cast  oiit.^''*  "  My 
sheep  hear  my  voice,  and  I  know  them,  and  they  follow 
me,  and  I  give  unto  them  eternal  life ;  and  they  shall 
never  perish^  neither  shall  any  man  pluck  them  out  of  my 
hand.  My  Father  which  gave  them  me,  is  greater  than 
all ;  and  no  man  is  able  to  pluck  them  out  of  my  Father's 
hand."t  "As  thou  hast  given  him  pov/er  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many  as  thou  hast 
given  hi?n.''^^  "  And  this  is  the  Father's  will  that  hath 
sent  me,  that  of  all  which  he  hath  2;iven  me,  I  should  lose 
nothing,  but  should  raise  it  up  at  the  last  day."§ 

2.  I  argue  the  certain  perseverance  of  the  saints  from 
the  nature  of  the  covenant  of  grace.  By  the  covenant  of 
grace  is  meant  the  covenant  which  exists  between  God 
and  the  believer.  In  this  covenant  God  promises  to  be 
lievers,  that  he  will  he  their  God,  and  that  they  shall  he 
his  people. 

It  has  been  said,  however,  that  the  promises  are  all 
conditional,  and  that  if  believers  fail  to  perform  the  con- 
ditions, they  cut  themselves  off  from  the  promised  bles- 
sings. 

Now  I  admit,  that  salvation  is  offered  conditionally, 
but  I  maintain,  that  in  the  covenant  of  grace,  God  not 
only  promises  salvation  on  certain  conditions,  but  that  he 
actually  promises  to  his  people  the  conditions  themselves, 
i.  e.  that  they  shall  perform  the  conditions.  If  this  can 
be  shown,  the  doctrine  of  perseverance  will  be  established 
upon  an  immoveable  basis. 

I  will  now  refer  you  to  some  promises  of  this  descrip- 
tion. Job  xvii.  9.  "  The  righteous  shall  hold  on  his 
way."  Ps.  xxxvii.  23,  24.  "  The  steps  of  a  good  man 
are  ordered  by  the  Lord — though  he  fall,  he  shall  not 
be  utterly  cast  down,  for  the  Lord  upholdeth  him  with 
his  hand."     1  Pet.  i.  5.     "  Who  are  kept  by  the  power 

•  John  vi.  37.    t  John  x.  27—29.    X  John  xvii.  S.    §  John  vi.  39,       ■' 


16  PERSEVERANCE    OP    THE    SAINTS. 


of  God  through  faith  unto  salvation."  Ps.  xxxvii.  28. 
"  For  the  Lord  loveth  judgment,  and  forsaketh  not  his 
saints  :  they  are  preserved  forever.''''  2  Thes.  iii.  3,  4. 
"  The  Lord  is  faithful,  who  shall  establish  you  and  keep 
you  from  evil.  And  we  have  confidence  in  the  Lord 
touching  you,  that  ye  both  do,  and  will  do  the  things 
which  we  command  you."  1  Cor.  i.  8.  "  Who  shall 
also  confirm  you  unto  the  end."  Jcr.  xxxi.  31,  34. 
*'  Behold  the  days  come  saith  the  Lord,  that  I  will  make 
a  new  covenant  with  the  house  of  Israel,  and  with  the 
house  of  Judah  ;  not  according  to  the  covenant  that  I 
made  with  their  fathers,  in  the  day  that  I  took  them  by 
the  hand  to  bring  them  out  of  ihe  land  of  Egypt ;  (which 
my  covenant  they  brake,  although  T  was  an  husband  unto 
them,  saith  the  Lord  ;)  but  this  shall  be  the  covenant, 
that  I  will  make  with  the  house  of  Israel ;  afier  those 
days,  saith  the  Lord,  I  will  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts  ;  and  will  be  their  God, 
and  they  shall  be  my  people  : — for  I  will  forgive  their 
iniquity,  and  I  will  rcmemhcr  their  sin  no  more.''''  Jer. 
xxxii.  38 — 40.  "  And  they  shall  be  my  people,  and  I  will 
be  their  God,  and  I  will  give  them  one  heart,  and  one 
way,  that  they  may  fear  me  forever.  And  I  will  make 
an  everlasting  covenant  with  them,  and  will  not  turn 
away  from  them  to  do  them  good  ;  but  I  will  put  my  fear 
in  their  heart,  that  they  shall  not  depart  from  w?e." 

You  will  notice  the  terms,  in  which  the  promises  of 
this  covenant  are  expressed.  God  not  only  promises  to 
believers,  that  he  will  bo  their  God,  if  they  will  he  his 
people,  but  he  promises  that  they  shall  he  his  people. 
He  promises  to  write  his  law  upon  their  hearts,  and  to 
put  his  fear  in  their  hearts  that  they  shall  not  depart  from 
hijti.  These  promises  are  absolute.  They  are  suspended 
on  no  condition  whatever  ;  for  they  inchide  the  condi- 
tions on  which  salvation  is  promised.  God  not  only  en- 
gages to  give  eternal  life  to  believers,  if  they  endure  to 
the  end  ;  but  in  the  promises  which  have  been  cited,  he 
actually  engages  that  they  shall  endure  to  the  end. 

3.  I  argue  the  certain  perseverance  of  all  true  believ- 
ers, from  the  fact,  that  there  is  such  a  thing  as  assurance 
of  salvation.  Many  of  the  ancient  samts  expressed  the 
fullest  assurance  of  arriving  at  heaven.     This  was  the 


PERSEVERANCE    OF   THE    SAINTS.  17 

case  with  Job,  David,  Paul,  and  others.  But  if  saints 
may  fall  from  grace,  there  can  be  no  such  thing  as  assur- 
ance of  salvation.  Suppo***^  a  person  to  know  that  he  is 
a  Christian  to-day  ; — how  does  he  know  that  he  shall  not 
fall  before  to-inorro\V,  or  at  any  rate  before  he  dies.  If 
David,  and  Peter,  and  Judas  fell  from  grace,  what  saint 
can  be  sure  that  he  shall  stand  ?  Hovv^  then  could  Job 
say,  "  I  know  that  my  Redeemer  liveth,  and  that  in  my 
flesh  I  shall  see  God,  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold  and  not  another."  How  dare  the 
Psalmist  say,  "  As  for  me  I  will  behold  thy  face  in  right- 
eousness ;  I  shall  be  satisfied  when  I  awake  with  thy 
likeness."  How  dare  Paul  say,  "  Henceforth  there  is 
laid  up  for  me  a  crov/n  of  righteousness,  which  the  Lord 
the  righteous  Judge  shall  give  me  at  that  day."  And 
how  dare  John  say,  "  We  know  that  when  he  shall 
appear,  we  shall  be  like  him,  for  we  shall  see  him  as  he 
is."  Such  confident  assurance,  must  certainly  be  pre- 
sumption, if  God  has  not  promised  to  preserve  his  people 
from  utter  and  final  apostacy. 

4.  I  argue   the  perseverance   of  the   saints  from   the 
immutability  of  God.     If  true  religion  were  obtained  by 
human  efforts  merely,  it  would  be  rational  to  suppose  that 
it  might  be  fcst.     But  if  it  is  God  v/ho  begins  the  good 
work  in  the  hearts  of  believers,  and  if  he  is  an  unchancre- 
able  being,  we  cannot  suppose  that  he  will  leave  his  work 
incomplete.     Why  should  God  renew  the  heart  of  a  sin- 
ner, unless  it  is  his  desi2;n  to  brins"  that  sinner  to  heaven  ? 
And  will  he  suffer  his  desisrn  to  be  frustrated  ?     What 
motive  can  he  have  to  abandon  the  work  ?     V/ill  it  be 
said,  that  he  leaves  them  to  fall  and  perish,  on  account  of 
their  sins  ?     But  were  they  not  sinners,  and  utterly  un- 
worthy of  his  fivor,  v»'hen  he  undertook  the  work  of  their 
salvation  1     And  if  when  they  v/ere  dead  in  sin,  he  had 
mercy  on  them,  and  raised  them  to  spiritual  life,  can  we 
suppose  that  he  will  be  provoked  utterly  to  forsake  them  ? 
The  apostle  thus  reasons,  Rom.  v.  10.     "  For  if  when 
we   were   enemies,   vre   were  reconciled  to  God  by  the 
death  of  his  Son  ;  much  more,  being  reconciled,  we  shall 
be  saved  by  his  life." 

5.  That  all   true  believers  will  persevere,   is   evident 
from  their  union  to  Christ.     By  faith  they  become  one 


i " 


18     "  PERSEVERANCE    OF    THE    SAINTS. 

with  Christ,  and  their  life  and  interests  are  identified  with 
his.  Accordingly,  he  says,  John  xiv.  19.  "  Because  I 
live,  ye  shall  live  also."  And  the  apostle  says.  Col.  iii.  3, 
4.  "  For  ye  are  dead,  and  your  life  is  hid  with  Christ  in 
God.  When  Christ  who  is  our  life  shall  appear,  then 
shall  ye  also  appear  with  him  in  glory."  These  texts 
represent  the  salvation  of  believers  as  certain  as  the  eter- 
nal felicity  of  Christ. 

6.  I  argue  the  certain  perseverance  of  the  saints,  from 
those  texts  which  represent  the  salvation  of  all  the  electa 
as  certain.  I  will  not  here  insist  on  the  meaninor  of  elec- 
tion,  as  I  understand  it,  but  I  will  take  it  in  the  sense 
usually  understood  by  those  who  deny  the  doctrine  of 
perseverance.  They  will  allow,  that  persons  are  elected 
when  they  believe  ;  in  other  words,  that  real  Christians 
are  styled  in  scripture  the  elect.  If  then  it  can  be  made 
\o  appear,  that  all  the  elect  will  be  saved,  the  idea  of  fall- 
ing from  grace  must  be  given  up.  In  reference  to  this 
point,  see  Matt.  xxiv.  24.  "  For  there  shall  arise  false 
Christs,  and  false  prophets,  and  shall  show  great  signs 
and  wonders ;  insomuch  that  if  it  were  possihk.,  they  shall 
deceive  the  very  elect."  It  is  obviously  implied  in  this 
passage,  that  it  is  impossible  for  any  of  the  elect  to  be  so  ,, 
deceived  as  to  be  finally  lost.  Ver.  31.  "  And  he  shall 
send  his  angels  and  they  shall  grithir  together  his  electa 
fi'om  the  four  winds,  from  one  rnd  of  heaven  to  the 
other."  We  are  here  taught,  that  God  will  at  last  gather 
all  his  elect  into  his  kingdom.     See  also  Rom.  viii.  33. 

"  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ? 
It  is  God  that  justifieth."  And  chap.  xi.  7.  "  The  elec- 
tion hath  obtained  it,  and  the  rest  were  blinded."  Now 
these  texts  prove  conclusively,  that  all  the  elect  will  be 
saved  ;  and  it  makes  no  difference,  as  it  respects  the  sub- 
ject under  present  discussion,  whether  we  suppose  them 
elected  from  eternity,  or  when  they  believed.  If  all  the 
elect  will  be  saved,  the  perseverance  of  the  saints  is  se- 
cured. In  connexion  with  the  above,  take  another  text. 
Acts  xiii.  4;^.  "  As  many  as  were  ordained  to  eternal 
life,  believed."  Here  we  are  taught,  that  those  who  be- 
lieve, are  ordained  to  eternal  life.  All  true  believers  then 
will  persevere. 

7.  I  argue  the  certain  perseverance  of  all  believers,  from 


PERSEVERANCE    OP    THE    SAINTS.  19 

the  intercession  of  Christ.  "  If  any  man  sin,"  saith  the 
apostle  John,  "  we  have  an  advocate  with  the  Father, 
even  Christ  the  righteous."*  "  Who  is  lie  that  condem- 
neth  ?"  saith  Paul ;  "  it  is  Christ  that  died  ;  yea  rather, 
that  is  risen  again,  who  is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us."t  And  again, 
"  Wherefore  he  is  able  also  to  save  them  to  the  uttermost, 
that  come  unto  God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them.t 

We  mav  learn  somethino;  of  the  nature  of  Christ's  in- 
tercession,  by  attending  to  the  prayer  which  he  offered  up 
for  his  disciples,  just  before  he  suffered.  This  is  a  speci- 
men of  the  intercession,  which  he  continually  maketh  for 
the  saints.  In  this  prayer,  we  find  the  following  petitions. 
"  I  pray  for  them  ;  I  pray  not  for  the  world,  but  for  them 
which  thou  hast  given  me — Holy  Father,  keep  through 
thine  own  name,  those  whom  thou  hast  given  me,  that 
they  may  be  one  as  we  are — I  pray  not,  that  thou  shouldest 
take  them  out  of  the  world  ;  but  that  thou  shouldest  keep 
them  from  the  evil — Sanctify  them  through  thy  truth — 
Neit-her  pray  I  for  these  alone,  but  for  them  also  which 
shall  believe  on  me  through  their  word  ;  ^,hat  they  all  may 
be  one,  as  thou,  Father,  art  in  me  and  I  in  thee,  that 
they  also  may  be  one  in  us — Father,  I  will  that  they  also 
whom  thou  hast  given  me,  should  be  with  me,  where  I 
am,  that  they  may  behold  my  glory,  which  thou  hast 
given  me."§ 

You  vv'ill  remark,  that  Christ  prays  for  all  whom  the 
Father  hath  given  him  ;  not  only  those  who  were  his  dis- 
ciples in  the  -days  of  his  flesh,  but  for  all  who  should  be- 
lieve on  him  to  the  end  of  the  world.  And  what  does  he 
pray  for  T  He  prays  that  God  would  keep  them  through 
his  own  name — that  he  v/ould  keep  them  from  evil — that 
he  would  sanctify  them  through  his  truth,  and  that  they 
may  all  hereafter  be  with  him  and  behold  his  glory.  He 
does  not  barely  pray  that  God  would  save  them,  if  they 
do  not  apostatize — He  goes  farther.  He  prays  that  God 
would  keep  them  from  apostatizing. 

The  question  is  now  reduced  to  a  single  point.  Is 
Christ's  intercession  prevalent  or  not  ?    Does  God  always 

*  1  John  ii.  1.  t  Rom.  viii.  34.  t  Heb.  vii.  25. 

$  John  xvii.  9;  11;  15, 17,  20,  21, 24. 


20  PERSEVERANCE    OF    THE    SAINTS. 

hear  and  answer  his  requests,  or  does  he  not  ?  On  this 
point  you  shall  have  the  testimony  of  Christ  himself. 
John  xi.  41,  42.  "  Father,  I  thank  thee  that  thou  hast 
heard  me,  and  I  knew  that  thou  hearcst  me  always^ 
Since  then  Christ  prays  for  his  people  that  God  would 
keep  them,  and  since  God  always  hears  his  prayers,  their 
perseverance  is  infallibly  secured. 

In  addition  to  the  foregoing  arguments,  I  will  now 
adduce  a  number  of  texts  which  have  not  yet  been 
quoted,  and  which  either  expressly  assert  or  clearly  im- 
ply the  doctrine  in  question.  Psalm  Ixxxiv.  7.  "  They 
go  from  strength  to  strength,  every  one  of  them  in  Zion 
appeareth  before  GodJ'''  Prov.  x.  29.  "  The  way  of  the 
Lord  is  strength  to  the  upright,  the  righteous  shall  never 
he  removecV  Prov.  iv.  18.  "  The  path  of  the  just  is  as 
the  shining;  lio^ht,  that  shineth  more  and  more  unto  the 
perfect  day.''''  Isa.  xliii.  25.  "  I,  even  I  am  he  that 
blotteth  out  thy  transgressions  for  mine  own  sake,  and 
will  not  remember  thy  sinsJ*''  Chap.  xlix.  15.  "  Can  a 
woman  forget  her  sucking  child,  that  she  should  not  have 
compassion  on  the  son  of  her  womb  ?  Yea,  they  may 
forget,  hut  I  ivill  not  fojget  thee.''"'  Chap.  liv.  7 — 10. 
"  For  a  small  moment,  have  I  forsaken  thee  ;  hut  with 
great  mercies  lu ill  I  gather  thee.  In  a  little  wrath  I  hid 
my  face  from  thee  for  a  moment,  hut  icith  everlasting 
kindness,  2cill  1  have  mercy  on  thee,  saith  the  Lord,  thy 
Redeemer.  For  this  is  as  the  waters  of  Noaii  unto  me  : 
for  as  I  have  sworn  that  the  waters  should  no  more  go 
over  the  earth,  so  have  I  sworn,  that  I  u'ould  not  he  icroth 
with  thee,  nor  rebuke  thee ;  for  the  mountains  shall  depart- 
and  the  hills  be  removed,  hut  rny  kindness  shall  not  de- 
part from  thee  ;  neither  shall  the  covenant  of  my  peace  be 
removed,  saith  the  Lord  that  hath  mercy  on  thee."  Ezek. 
xxvi.  25 — 29.  "  Then  will  I  sprinkle  clean  water  upon 
you,  and  ye  shall  be  clean  ;  from  all  your  hlthiness  and 
from  all  your  idols  will  I  cleanse  you  ; — A  new  heart  also 
will  I  give  you,  and  a  new  spirit  will  I  put  within  you, 
and  I  will  take  away  the  stony  heart  out  of  your  flesh, 
and  I  will  give  you  a  heart  of  flesh  :  And  I  will  put  my 
Spirit  within  you  ;  and  cause  you  to  walk  in  my  statutes, 
and  ye  shall  keep  my  judgments  and  do  them.'''' 

Such,  and  much  more  abundant,  is  the  testimony  of 


PERSEVERANCE    OP   THE    SAINTS.  21 

the  Old  Testament.  Let  us  now  turn  to  the  New  Testa- 
ment. And  first,  let  us  attend  to  some  of  the  words  of 
our  Saviour  which  have  not  yet  been  quoted.  He  has 
taup-ht  us,  that  if  our  house  be  founded  on  a  rock  it  will 
stand,  and  if  it  fall,  it  will  be  because  it  is  built  upon  tliQ 
sand.  He  says,  John  v.  34.  "  He  that  heareth  my  word 
and  believeth  on  him  that  sent  me,  hath  everlasting  life, 
and  shall  not  come  into  condemnation^  Chap.  xi.  26. 
"  Whosoever  liveth  and  believeth  on  me,  shall  never  die." 
Chap.  IV.  14.  "  Whosoever  drinketh  of  the  water  that  I 
shall  give  him,  shall  never  thirst ;  but  the  water  that  I 
shall  give  him  shall  be  in  him  a  well  of  water  springing 
up  into  everlasting  life,''''  Chap.  vi.  51.  "  I  am  the 
living  bread  that  came  down  from  heaven.  If  any  man 
eat  of  this  bread,  he  shall  live  forever.''''  Ver.  54. 
"  Whoso  eateth  my  flesh  and  drinketh  my  blood,  hath 
eternal  life ;  and  I  icill  raise  him  up  at  the  last  day." 
Matt,  xviii.  14.  "  Even  so  it  is  not  the  will  of  your 
Father  which  is  in  heaven  that  one  of  these  little  ones 
should  perish."  Luke  x.  42.  "  Mary  hath  chosen  that 
good  part  which  shall  not  be  taken  away  from  her." 

The  time  would  fail  me  to  quote  all  the  texts  which 
might  be  collected  from  the  epistles  of  the  apostles.  Out 
of  the  many  which  might  be  adduced,  take  the  following. 
Rom.  vi.  14.  "  Sin  shall  not  have  dominion  over  you, 
for  ye  are  not  under  the  law,  but  under  grace."  Chap, 
viii.  29,  30.  "  For  whom  he  did  foreknow,  he  also  did 
predestinate  to  be  conformed  to  the  image  of  his  Son — 
Moreover,  whom  he  did  predestinate,  them  he  also  called  ; 
and  whom  he  called,  them  he  also  justified  ;  and  whom 
he  justified,  them  he  also  glorified."  Observe,  all  who 
are  justified  will  be  glorified."  Eph.  i.  13,  14.  "  In 
whom  also,  after  that  ye  believed,  ye  were  sealed  with 
that  Holy  Spirit  of  promise,  which  is  the  earnest  of  our 
inheritance,  until  the  redemption  of  the  purchased  posses- 
sion."* Heb.  vi.  17 — 19.  "  Wherein  God  willingr  more 
abundantly  to  show  unto  the  heirs  of  salvation,  the  immu- 


*  "  An  earnest  is  something  paid  beforehand,  to  confirm  a  bargain,  of  the 
same  kind  with  the  foil  sum,  and  as  a  pledge  and  security  for  the  payment 
of  file  whole.  And  if  in  this  matter  the  Spirit  is  both  a  seal  and  an  earnest, 
the  bargain  cannot  be  disannulled  ;  but  upon  whomsoever  God  bestows  the 
first  fruits,  he  gives  them  as  an  earnest  of  the  complete  enjoyment  of  the 
heavenly  iahenldince," ^—Taggari  on  Perseverance. 


23  PERSEVERANCE    OF   THE    SAINTS. 

tahility  of  his  counsel,  confirmed  it  by  an  oath,  that  by 
two  immutable  things,  in  which  it  was  impossible  for  God 
to  lie,  we  might  have  strong  consolation,  who  have  fled 
for  refuge  to  lay  hold  of  the  hope  set  before  us  ;  which 
hope  we  have  as  an  anchor  of  the  soul,  both  sure  and 
steadfast.''^ 

It  would  be  easy  to  swell  this  list  of  texts  if  it  was 
necessary  ;  but  what  has  been  adduced  is  deemed  amply 
sufficient  to  satisfy  every  candid  and  unprejudiced  mind. 

Let  the  subject  of  this  Tract  be  applied, 

1.  By  way  of  self-examination.  Let  all  who  hope  they 
are  Christians,  examine  themselves,  whether  they  have 
this  evidence  of  their  good  estate,  that  they  persevere  in 
lioliness.  We  learn  from  this  subject,  that  all  true  Chris- 
tians will  persevere.  The  righteous  shall  hold  on  his 
way — The  path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day — They  go 
from  strength  to  strength — Grace  in  the  heart  is  like  a 
little  leaven  hid  in  three  measures  of  meal,  which  gradu- 
ally leavens  the  whole  lump.  Every  real  Christian  grows 
in  grace  and  in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ.  It  is  not,  however,  to  be  supposed,  that 
the  true  Christian  is  alwa,ys  making  actual  progress  in 
the  divine  life.  There  is  such  a  thing  as  a  good  man's 
falling  into  sin,  without  being  utterly  cast  down  ;  yet  he 
is  on  the  whole  making  progress  in  holiness.  Even  his 
falls  are  made  a  means  of  his  growth  in  grace.  This 
was  unquestionably  the  case  with  David  and  Peter.  They 
were  more  humble,  more  watchful,  and  more  diligent 
after  their  falls,  than  they  ever  were  before.  And  this 
no  doubt  is  the  case  with  every  Christian.  No  man 
therefore  has  a  rio-ht  to  conclude  that  he  has  been  con- 
verted,  unless  he  does  on  the  whole  make  progress  in  re- 
ligion. Unless  he  finds  that  God  is  carrying  on  a  good 
work  in  his  heart,  he  will  look  in  vain,  for  any  substan- 
tial evidence  that  such  a  woik  has  been  begun. 

How  then  is  it  with  you,  dear  reader  ?  This  subject 
presents  to  you  no  motive  to  carelessness  and  negligence. 
If  you  are  wandering  from  God,  it  sounds  an  awful  alarm 
in  your  ears.  It  teaches  you  to  tremble,  lest  you  should 
prove  at  last  to  be  but  a  foolish  virgin,  who  took  your 


PERSEVERANCE    OF   THE    SAINTS.  23 

lamp  and  took  no  oil  with  it.  If  any  person  thinks  he 
has  been  converted,  and  takes  encouragement  from  this 
doctrine  to  live  in  sin,  it  is  a  certain  sign  that  he  is  de- 
ceiving his  own  soul.  Examine  yourself,  then,  whether 
you  be  in  the  faith.  Do  you  grow  in  grace  ?  Are  you 
on  the  whole  making  progress  in  holiness  ?  Do  you  on 
the  whole  grow  more  humble,  more  watchful,  more 
heavenly-minded,  and  more  weaned  from  the  world  ? 
This  will  be  the  case,  if  your  house  is  founded  on  a  rock. 
Let  him  that  thinketh  he  standeth  take  heed  lest  he  fall. 
Not  that  there  is  danger  of  falling  from  grace  ;  but  there 
is  danger  of  deceiving  yourself  with  a  hypocrite's  hope, 
and  making  it  manifest  at  last  that  your  house  was  built 
upon  the  sand. 

2.  This  subject'  should  fill  our  minds  with  adoring 
thoughts  of  the  grace  of  God.  It  is  not  by  any  inherent 
strength  of  their  own,  that  the  saints  hold  on  their  way. 
They  are  kept  by  the  power  of  God,  through  faith  unto 
salvation.  Were  they  left  to  themselves,  they  would  un- 
doubtedly fall.  It  is  God  who  begins  the  good  work  in 
their  hearts,  and  it  is  he  who  carries  it  on  to  perfection. 
And  this  he  does,  not  because  they  deserve  his  favor,  but 
all  of  free,  rich,  and  sovereign  gracf^.  From  first  to  last, 
the  salvation  of  believers  is  effected  by  divine  grace.  It 
was  of  grace,  that  they  were  given  to  Christ.  It  is  of 
grace,  that  they  are  brought  to  repentance,  it  is  of 
grace,  that  they  are  pardoned.  It  is  of  grace,  that  they 
are  sanctified  and  kept  from  falling.  And  it  will  be  of 
grace,  that  they  will  be  finally  acquitted  and  welcomed  to 
heaven. 

"  Grace  all  the  work  shall  crown, 

Through  everlasting"  days ; 
It  lays  m  heaven,  the  topmost  stone, 

And  well  deserves  the  praise." 

Think,  O !  think,  dear  reader,  on  the  wonders  of  that 
grace,  which  does  so  much  for  rebels  that  deserve  eternal 
banishment  from  God.  'Tis  a  thought  sufficient,  one 
would  imaorine,  to  melt  a  heart  of  adamant.  O  !  'tis  a 
thought  which  will  swell  the  notes  of  the  redeemed  for- 
ever. 

3.    This   subject   speaks   consolation   to   the    humble 


24  PERSEVERANCE    OP    THE    SAINTS. 

Christian.  The  true  believer  has  his  house  built  upon 
the  rock  of  ages.  It  is  a  sure  foundation,  and  though 
the  rain-s  descend,  and  the  winds  blow,  and  the  floods 
come,  and  beat  upon  his  house,  it  shall  not  fall.  It 
"*■  shall  survive  "  the  wreck  of  matter  and  the  crush  of 
worlds."  The  mountains  shall  depart  and  the  hills  be 
removed,  but  God's  kindness  shall  not  depart  from  his 
people,  nor  shall  the  covenant  of  his  peace  be  removed. 

Rejoice  then,  believer  in  the  Lord.  The  everlasting 
God  is  your  father  and  your  friend.  He  has  sworn  ])y 
himself  that  in  blessing,  he  will  bless  you  ;  that  he  will 
be  your  God  and  that  you  shall  be  of  his  people.  He 
snatched  you  from  the  jaws  of  death.  He  has  adopted 
you  as  his  child.  He  has  set  a  mark  upon  your  forehead. 
He  has  enstamped  his  image  on  your  heart ;  and  he  will 
suffer  no  one  to  pluck  you  out  of  his  hands.  He  will 
keep  you  as  in  the  hollow  of  his  hand,  and  as  the  apple 
of  his  eye.  Though  for  a  small  moment,  he  may  forsake 
you,  yet  with  great  mercies  he  will  gather  you  ;  though 
in  a  little  wrath,  he  may  hide  his  face  from  you  for  a  mo- 
ment, yet  with  everlasting  kindness  he  will  have  mercy 
on  you.  Let  not  your  heart  be  troubled.  Believe  fn 
God  ;  believe  also  in  Christ.  In  his  father's  house,  there 
are  many  mansions.  He  has  gone  to  prepare  a  place  for 
you,  and  he  will  come  again  and  receive  you  to  himself. 
Because  he  lives,  you  shall  live  also.  Your  life  is  hid 
with  Christ  in  God  ;  and  when  he  who  is  your  life  shall 
appear,  then  shall  you  also  appear  with  him  in  glory.  In 
this  world,  you  must  expect  tribulation  ;  but  be  of  good 
cheer,  Christ  has  overcome  the  world.  Fear  not  your 
enemies.  Tremble  not  at  the  dangers  which  surround 
your  path.  Faint  not  under  your  trials.  Hope  in  God, 
for  you  shall  yet  praise  him,  who  is  the  health  of  your 
countenance,  and  vour  God, 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRxVCT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 
Dcj)ositori/,  114,  IVasJiington  Street,  Boston. 


»ro.  7. 

THE   DECREES   OF   GOD 

CONSISTENT    WITH    THE 

FREE  MORAL  AGENCY  OF  MAN. 

The  reader  probably  knows,  that  people  in  general 
are  exceedingly  perplexed  on  the  subject  of  the  decrees  of 
God,  and  the  free,  moral  agency  of  man.  The  common 
complaint  is,  that  they  cannot  see  how  man  can  be  free, 
while  all  his  actions  are  decreed.  And  on  this  subject 
individuals  frequently  dwell  for  years,  without  getting 
forward  a  step,  or  knowing  any  thing  more,  either  with 
respect  to  the  decrees  of  God  or  the  agency  of  man,  than 
when  they  first  began  their  inquiries.  The  reason  is, 
they  inquire  not  whether  it  is  a  fact  that  God  has  decreed 
the  actions  of  men  or  not,  and  whether  they  are  in  fact 
free  acrents  or  not,  but  how  can  these  two  doctrines  be 
consistent  with  each  other,  forgetting  that  truth  is  always 
consistent  with  itself,  and  tliat  the  only  proper  way  of  de- 
termining whether  they  are  consistent,  is  to  ascertain  the 
fact  whether  they  are  true.  If  they  would  only  begin 
their  inquiries  in  this  way,  and  pursue  them  with  prayer- 
fulness  and  candor,  they  would  soon  come  to  a  satisfac- 
tory result. 

The  axiom  in  mathematics,  "that  things  which  are 
equal  to  the  same  are  equal  to  each  other,"  is  not  more 
plain,  than  that  things  which  agree  with  truth  are  con- 
sistent with   each  other. 

Is  it  then  a  fact,  that  God  has  decreed  the  actions  of 
men  1  or  in  other  words,  that  he  has  deterrrined  before- 
hand what  they  shall  do  ?  To  this,  it  is  unhesitatingly 
replied,  he  has.  The  proof  of  it  from  the  Bible  is  full 
and  explicit.  The  short  space  which  can  now  be  devoted 
to  this  part  of  the  subject,  however,  will  admit  of  but  a 
small  part  of  this  proof.     The  reader  will  here  be  pre- 

8 


2  THE    DECREES    OF    GOD 

sented  with  a  few  passages  of  scripture,  in  which  the 
conduct  of  individuals  is  said  expressly  to  have  been  de- 
termined, and  a  few  others  in  which  it  was  foretold,  and 
on  these  the  proof  of  the  point  in  question  will  be  suf- 
fered to  rest. 

It  is  said  respecting  the  manner  in  which  Christ  was 
betrayed,  and  led  to  crucifixion,  "  Truly  the  Son  of  man 
goeth  as  it  was  determined-,  but  wo  unto  that  man  by 
whom  he  is  betrayed."  The  last  clause  of  this  verse,  as 
well  as  the  manner  in  which  it  is  introduced,  shows  be- 
yond a  doubt  that  reference  is  here  had  to  the  conduct 
of  Judas  in  betraying  his  master,  and  this  conduct  is 
expressly  said  to  be  "  determined.^''  The  deliverance  of 
Christ  to  the  Jews  by  Pilate,  and  their  crucifixion  of  him, 
are  both  said  to  have  been  determined  by  him  who  gov- 
erns the  world.  When  addressing  the  Jews  on  this  very 
subject,  Peter  says,  "  Him  being  delivered  by  the  deter- 
?ninate  counsel  and  foreknowledge  of  God,  ye  have  taken, 
and  by  wicked  hands  have  crucified  and  slain."  To  say 
that  the  conduct  of  men  is  according  to  "  the  determinate 
counsel  and  ibreknowJgdge  of  God,"  is  certainly  saying 
nothins;  less  than  that  he  has  decreed  it.  But  the  words 
of  the  disciples,  in  the  prayer  which  they  offered  upon 
hearing  the  report  of  Peter  and  John,  are,  if  possible, 
still  more  explicit  in  regard  to  a  divine  purpose  in  the 
conduct  of  those  who  were  instrumental  in  putting  Christ 
to  death.  In  this  they  say,."  For  of  a  truth  against  thy 
holy  child  Jesus,  whom  thou  hast  anointed,  both  Herod 
and  Pontius  Pilate  with  the  Gentiles  and  the  people  of 
Israel  were  gathered  together,  for  to  do  whatsoever  thy 
hand  and  thy  counsel  determined  betbre  to  be  done." 
The  language  here  used  necessarily  implies  that  all 
which  the  multitude  were  gathered  together  to  do,  was 
predetermined  or  decreed.  It  cannot,  without  doing  vio- 
lence to  most  approved  principles  of  interpretation,  be 
construed  to  mean  any  thing  less  than  this.  Now  if  the 
conduct  of  Judas,  and  Herod,  the  .lews  and  tlie  Romans 
on  this  occasion  was  decreed,  it  is  certainly  natural  to 
infer  that  the  conduct  of  men  in  ail  other  instances  is 
decreed.  No  objections  can  be  made  to  the  decrees  of 
God  in  any  case,  which  do  not  lie  with  equal  force  against 
them  in  tiiese.     And  if  no  objection  can  disprove  them 


CONSISTENT    WITH    FREE    AGENCY.  3 

ID  these,  it  certainly  cannot  in  any  other.     Besides,  in- 
stances in  which  the  conduct  of  men  is  said  to  be  decreed, 
are  numerous  in  the  scriptures.     TJiey  are  found  in  every 
part  of  the  sacred  vohime.     The  conduct  of  tiie  righteous 
as  well  as  fhe  wicked,  the  conduct  of  private  as  well  as 
public  characters,  the  conduct  of  individuals  as  well  as 
bodies  of  men,  are  repeatedly  mentioned  in  the  scriptures 
as  objects  of  a  divine  purpose  or  determination.     Your 
attention  has  been  called  to  one  or  two  instances  only, 
merely  because  there  is  not  time  to  name  them  all.     In- 
stances in  which  the  sinful  conduct  of  individuals  is  said 
to  have  been  predetermined,  have  been  selected,  not  be- 
cause such  instances  are  more  numerous  than  others,  but 
merely  because  people  in  general  are  more  disposed  to 
deny  the  purpose  of  God  in  these  than  in  others.     It  is 
well  known  that  the  good  conduct  of  the  disciples  in  re- 
ceiving Christ,  in  obeying  him,  and  in  attempting  to  pro- 
mote the  interests  of  his  kingrdom  in  the  world,  was  de- 
creed.     Of  this  our  Saviour  informed  them  in  the  follow- 
ing words :  "  Ye  have  not  chosen  me,  but  I  have  chosen 
you,  and  ordained  you,  that  ye  should  go  and  bring  forth 
fruit."     The  conduct  of  Paul  in  embracing  that  Saviour 
whom  he  once  persecuted,  and  his  faithful  and  successful 
efforts  to  spread  the  knowledge  of  his  name  among  the 
nations  of  the  earth,  is  expressly  mentioned  as  an  object 
of  a  divine  determination.     When  Ananias  objected  to 
going  and  laying  his  hands  on  him,   according  to  the 
command  of  the  Lord  received  in  a  vision,  on  account  of 
the  evil  which  he  had  before  done  to  the  church,  the  Lord 
said,  "  Go  thy  way  ;  for  he  is  a  chosen  vessel  unto  me,  to 
bear  my  name  before  the  Gentiles,  and  kings,  and  the 
children  of  Israel."     Paul  speaks  of  his  own  reception 
of  Christ,  and  that  of  the  Ephesian  Christians,  with  their 
subsequent  holiness  and  happiness,  as  something  which 
God  in  the  exercise  of  his  ov»^n  sovereign  pleasure  had 
decreed.     "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  ail  spiritual  bles- 
sings in  heavenly  places  in  Christ :  according  as  he  hath 
chosen  us  in  him  before  the  foundation  of  the  world,  that 
we  should  be  holy,  and  without  blame  before  him  in  love : 
having  predestinated  us  unto  the  adoption  of  children  by 
Jesus  Christ  to  himself,  according  to  the  good  pleasur-3 
of  his  will." 


4  THE    DECREES    OF    GOD 

If  the  reader  is  not  convinced  by  these  express  decla- 
rations of  scripture,  that  the  actions  of  men,  both  good 
and  bad,  are  decreed,  let  him  consider,  that  it  is  an  un- 
doubted fact,  that  God  foreknew  them.  If  he  is  perfect 
in  knowledge,  he  must  certainly  know  what  is  to  take 
place,  as  well  as  what  has  taken  place.  Besides,  that  he 
does  know  what  the  conduct  of  his  creatures  will  be,  is 
demonstrable  from  the  fact  that  he  has  in  so  many  in- 
stances foretold  it.  The  following  passage,  among  many 
others  that  might  be  quoted,  shows  beyond  a  doubt,  that 
the  conduct  of  the  Jews  in  putting  Christ  to  death  was 
foretold,  and  consequently  foreknown.  "  But  ye  denied 
the  Holy  One,  and  the  Just,"  says  Peter,  "  and  desired  a 
murderer  to  be  granted  unto  you  ;  and  killed  the  Prince 
of  Life,  whom  God  hath  raised  from  the  dead  ;  whereof 
we  are  witnesses. — And  now,  brethren,  I  wot  that  through 
ignorance  ye  did  it,  as  did  also  your  rulers.  But  those 
things  which  God  before  had  showed  by  the  mouth  of  all 
his  prophets,  that  Christ  should  suffer,  he  hath  so  fulfil- 
led." Now  we  have  before  us  the  fact,  that  God  did 
foreknow,  that  the  Jews  would  crucify  Christ.  This  fact, 
I  say,  proves  that  he  had  determined  it.  A  little  reflec- 
tion will  make  this  point  plain  to  any  one.  It  is  a  clear 
case,  that  nothino-  can  be  foreknown,  until  it  is  certain. ' 
It  could  not  possibly  have  been  foreknown  that  the  Jews 
would  crucify  Christ,  until  it  was  certain  that  they  would 
do  this.  When,  therefoie,  God  foretold  this  fact  by  the 
mouth  of  his  prophets,  he  did  it  on  the  ground  of  its  cer- 
tainty. But  what  was  there  ages  before  these  Jews  were 
born  that  rendered  i*  certain  that  when  they  should  come 
into  existence,  they  would  crucify  the  Lord  of  glory  1  It 
could  not  be  any  thing  in  them,  for  as  yet  they  had  no 
existence.  It  could  not  be  any  information  which  God 
had  received  from  any  other  being  respecting  their  future 
characters,  for  no  one  in  the  universe  was  capable  of  giv- 
ing him  information.  As  "  he  is  before  all  things,  and 
by  him  all  things  consist,"  there  is  not,  and  there  never 
was,  any  information  upon  any  subject,  which  did  not 
primarily  come  from  him.  But  still  there  was  something 
ages  before  these  Jews  existed — yea,  ages  before  the 
world  existed,  or  any  creature,  that  rendered  it  certain 
that  they  would,  when  they  should  have  a  being  and  bo 
favored  with  an  opportunity,   crucify  the   Son  of  God 


CONSISTENT    WITH    FREE    AGENCY.  5 

What  was  this  ?     What  could  it  be  ?     To  this  I  answer, 
it  was  the  purpose  of  God.     It  could  be  nothing  else. 
There  was  nothing  else  that  could  render  the  event  cer- 
tain.    If  we  only  suppose,  that  God  from  eternity  designed 
to  bring  the  Jews  into  existence,  and  that  they  should, 
when  an  opportunity  presented,  crucify  the  Messiah,  we 
can  see  that  there  was,  even  from  eternity,  a  ground  of 
the   certainty  of  this   event.      If  God   had  purposed  it, 
knowing  hiinself,  or  his  own  purposes,  he  vrould  know  of 
course  that  they  would  do  it,  and  could,  on  this  ground, 
predict  it.     The  fact,   therefore,   that  Gcd  has  foretold 
that  the  Jevrs  would  crucify  Christ,  proves  incontestibly, 
that  he  had  determined  it.     The  same  may  be  said  wdth 
respect  to  every  event  which  he  has  foretold.     The  pre- 
diction of  it  proves  his  foreknowledge  of  it.     His  fore- 
knowledge of  it  proves  its  previous  certainty.     And  its 
previous  certainty  proves  it  an  object  of  his  purpose  or 
determination.     On  this  ground  we  know  that  God  deter- 
mined the  conduct  of  the  Egyptians  in  oppressing  the 
Israelites,  the  conduct  of  Pharaoh  in  refusing  to  let  Israel 
2:0,  the  conduct  of  Sihon  in  comins;  out  to  horht  against 
Israel,  the  conduct  of  Eli's  sons  in  refusing  to  listen  to 
their  father's  reproof,  the  conduct  of  Absalom  in  raising 
a  rebellion  against  his  father,  the  conduct  of  the  king  of 
Assyria  in  distressing  Hezekiah  and  Jerusalem,  the  con- 
duct of  Nebuchadnezzar  in  destroying  so  many  nations 
to  gratify  his  ambition  ;  for  all  these  things  were  foretold 
by  the  prophets.     On  the  same  ground  we  know  that  God 
determined  the  conduct  of  Solomon  in  building  the  tern-' 
pie,  the  conduct  of  John  in  preparing  the  way  for  the 
Messiah,  the  conduct  of  the  Gentiles  in  receiving  the  tes- 
timony  which  the  Jews  rejected,  the  future  conduct  of 
the  Jews  when  they  shall  embrace  Christianity,  the  con- 
duct of  all  nations  in  becoming  righteous  in  the  days  of 
the  millennium,  and  the  conduct  of  the  church  in  her 
attempts  to  bring  about  this  glorious  state  of  the  world  ; 
for  the  Bible  is  full  of  predictions  on  all  these  subjects, 
many  of  which  are  not  yet  fulfdled.     But  enough   has 
been  said  to  show  that  God  has  decreed  the  conduct  of 
men. 

This  doctrine  is  now  to  be  reconciled  with  their  free 
moral  agency.     It  v/as  observed,  as  the  reader  will  re- 
8* 


6  THE    DECREES    OP    GOD 

collect,  that  if  each  of  these  doctrines  could  be  shown  to 
be  true,  this  would  prove  that  they  are  consistent  with  each 
other,  on  the  principle  that  truth  is  always  consistent  with 
itself  It  has  been  shown  that  the  doctrine  of  decrees  is 
true.  A  few  considerations,  it  is  believed,  will  make 
it  as  clearly  appear  that  mankind  are  free  moral  agents. 
By  a  free  moral  agent,  I  mean  a  person  who  is  capable 
of  discerning  between  moral  good  and  evil,  who  is  volun- 
tary in  the  right  or  wrong  course  he  pursues,  and  who  is 
praise  or  blameworthy,  according  as  he  obeys  or  disobeys 
the  law  of  God.  In  this  sense  mankind  are  free  moral 
agents.  The  following  considerations  will  place  this  sub- 
ject beyond  all  doubt  in  the  mind  of  every  one  who  is  not 
bewildered  by  his  own  sophistry. 

1.  Every  man  fech  that  he  is  a  moral  agent.  There 
is  no  one  who  is  not  conscious  of  perceiving  the  differ- 
ence between  rioht  and  wronor,  who  does  not  know  that 
he  is  voluntary  in  what  he  does,  whether  it  be  in  obedi- 
ence or  disobedience  to  the  commands  of  God  ;  and  who 
does  not  feel  remorse  in  the  commission  of  what  he 
knows  to  be  sin,  and  an  inward  approbation  when  his 
conduct  is  such  as  appears  to  be  right.  There  is  no  man 
that  can  divest  himself  of  these  feelings.  Every  one  car- 
ries about  in  his  own  breast  a  monitor,  which  is  secretly 
saying  in  accents  Mhich  he  may  strive  to  silence,  but 
cannot  wholly  disregard,  "  This  is  the  way,  walk  ye  iix 
it."  Although  by  continued  transgression,  the  conscience 
may  become  seared  as  with  a  hot  iron,  and  the  siniier 
feel  less  pain  in  view  of  his  transgressions  than  when  first 
he  entered  upon  his  devious  course,  yet  he  can  never  be 
wholly  unmindful  of  his  sins,  nor  for  any  length  of  time 
be  insensible  to  his  danger.  He  may  plead  the  decrees 
of  God  as  an  excuse  for  his  crimes.  He  may  deny  his 
own  moral  agency.  But  after  all,  there  is  something 
within  him  that  tells  him  he  is  free  ;  that  makes  him  feel 
that  he  is  accountable  ;  that  points  to  the  punislnnent 
which  is  due  to  sin,  and  makes  him  feel  that  he  deserves 
to  suffer  it.  Although  the  conduct  of  Judas  in  betraying 
Christ  was  decreed,  although  this  had  been  told  him  be- 
fore  he  was  guilty  of  it,  yet  he  was  so  conscious  of  his 
own  moral  agency  in  what  he  had  done,  that  in  an  agony 
of  remorse  he  exclaimed,  "  I  have  wined,  in  that  1  have 


CONSISTENT    WITH    FREE    AGENCY.  7 

betrayed  the  innocent  blood  ;"  and  in  a  paroxysm  of  des- 
pair, he  went  and  hanged  himself.  Never  was  a  man's 
conduct  more  clearly  foretold  than  that  of  Pharaoh  ;  and 
never  was  the  pia-j^ose  of  God  in  any  event  more  clearly 
revealed,  than  in  his  refusing  to  let  the  Israelites  go  ;  yet 
all  this  time  he  felt  himself  a  moral  agent,  was  conscious 
of  choosing  the  wrong  while  he  knew  the  right,  and 
obliged  to  admit  the  justice  of  his  own  punishment. 
"  God  is  righteous,"  said  he,  while  groaning  under  the 
heavy  judgments  of  his  hand,  "  I  and  my  people  are 
wicked."  Similar  to  this  is  the  confession  of  Joseph's 
brethren,  respecting  their  conduct  in  selling  him  as  a 
slave  in  Egypt.  Though  according  to  the  declaration  of 
Joseph,  he  was  sold  and  carried  there  agreeably  to  the 
agency  and  purpose  of  God,  ('^  God  did  send  me  before 
you  to  preserve  life,")  yet  when  they  were  led  solemnly 
to  review  this  transaction,  they  were  wholly  unable  to 
support  their  convictions  of  guilt,  or  to  avoid  the  appro 
hension  of  deserved  punishment.  "  And  they  said  one 
to  another,  we  are  verily  guilty  concerning  our  brother, 
in  that  we  saw  the  anoruish  of  his  soul,  when  he  besousfht 
us  and  we  would  not  hear :  therefore  is  this  distress  come 
upon  us."  I  say,  then,  mankind  diil  feel  that  they  are 
moral  agents.  A  consciousness  of  this  is  inseparable 
from  their  natures.  They  might  as  well  deny  that  they 
exist,  or  that  they  feel  pain  or  pleasure,  as  to  deny  that 
they  are  free,  moral  agents. 

2.  Every  man  treats  his  fellow  creatures  as  free  moral 
agents.  In  all  his  intercourse  with  them,  he  proceeds 
upon  the  pri^ciple  that  they  are  able  to  perceive  the 
difference  between  right  and  wrong,  and  are  voluntary  in 
the  actions  which  they  perform.  He  always  takes  it  for 
granted  too,  that  they  are  praiseworthy  when  they  do 
right,  and  censurable  when  they  do  wrong.  Whether  a 
man  believes  in  the  doctrine  of  divine  decrees  or  not,  he 
always  treats  his  fellow  creatures  as  free  moral  agents. 
You  never  knew  an  individual  excuse  another  for  insult- 
ing or  abusing  him,  on  the  ground  that  his  actions  were 
decreed,  and  that  he  was  not  a  free  agent.  The  most 
strenuous  advocate  for  the  decrees  of  God  that  has  ever 
appeared,  even  the  most  consistent  of  those  who  have 
held  that  these  were  inconsistent  with  human  liberty,  has 


8  THE    DECREES    OF    GOD 

never  been  known  to  set  a  thief  at  liberty,  when  he  had 
stolen  his  goods,  or  to  spare  the  life  of  a  man  who  had 
murdered  his  famil}^,  on  the  ground  that  they  were  mere 
machines,  and  incapable  of  doing  otherwise.  I  know 
there  are  some  who  pretend  to  believe  in  the  decrees  of 
God,  and  say  also  that  they  are  inconsistent  with  the  free 
agency  of  man  ;  but  even  these  reason  with  their  fellow 
creatures,  promise  or  threaten,  reward  or  punish  them,  as 
occasion  seems  to  require.  They  treat  them  in  all  re- 
spects as  moral  agents,  while  they  affect  to  consider  them 
as  mere  machines.  This  fact  presents  in  the  most  strik- 
ing light  the  overwhelming  evidence,  that  mankind  are 
free  agents.  The  evidence  of  this  is  so  clear,  that  no 
man,  w^hatever  may  be  his  theory,  is  able  to  set  it  aside 
in  practice. 

3.  Every  man  is  treated  as  a  free  moral  agent  by  God. 
The  circumstance  that  God  has  given  him  a  law,  and  re- 
quired  him  to  obey  it,  presupposes  that  he  is  a  moral 
agent.      All   the   exhortations,   entreaties,   promises   and 
threatenings   contanied   in  the  word  of  God,   imply  the 
truth  that  man,  to  whom  they  are  addressed,   is  a  ^vee 
moral  agent.     All  the  rewards  which  God  has  dispensed 
to  creatures,  and  all  the  judgments  with  which  he  has 
visited  them,  have  been  sent  upon  the  principle  that  they 
are  free  moral  atrents.     It  is  a  fact,  which  ouo-ht  not  to 
be  ov'erlooked  in  this  place,  that  God  has  treated  all  those 
persons,  whose  actions  are  known  to  have  been  decreed, 
as  moral  agents.     He  warned,  admonished,  and  threat- 
ened Pharaoh,  long  after  his  decree  respecting  his  con- 
duct was  made  known  to  Moses.     But  all  these  warnings 
and  expostulations  Avere  useless,  upon  the  supposition, 
that  Pharaoh  was  not  a  free  moral  acrent.     It  is  derocja- 
tory  to  the  wisdom  and  goodness  of  God  to  suppose,  that 
he   would  use   with   Phai»oh  these   means  which  were 
suited  to  operate  only  upon  the  mind  of  a  moral  agent, 
when  he  knew  him  to  be  but  a  mere  machine.     Besides, 
it  is  known  that  God  visited  Egypt  with  a  series  of  the 
most  dreadful  plagues,  and  finally  destroyed  Pharaoh  and 
his  army  in  the  Red  Sea^  as  a  judgment  upon  them  for 
their  wickedness  in  continuing  to  oppress  his  people,  all 
of  which  must  have  been  injustice,   had  they  not  been 
moral  and  accountable  agents.     Christ  treated  Judas  as  a 


CONSISTENT    WITH    FREE    AGENCY.  9 

moral  acrent,  both  before  and  after  he  revealed  the  fact 
that  he  would  betray  him.  A  single  sentence  from  the 
lips  of  our  Lord  upon  this  subject,  is  sufficient  to  show 
that  his  free  moral  agency  remained,  the  decrees  of  God 
respecting  his  conduct  notwithstanding.  "And  truly  the 
Son  of  man  o-oeth  as  it  was  determined ;  but  wo  unto  that 
man  by  whom  he  is  betrayed."  It  is  impossible  that 
Christ  should  have  pronounced  this  wo  upon  Judas,  if  he 
had  not  been  a  moral  agent.  To  suppose  that  he  would, 
is  to  suppose  that  he  might  have  been  guilty  of  the  most 
flagrant  iDJuslice.  If  there  is  any  thing  which  can  prove 
a  man  to  be  a  moral  agent,  Christ's  treatment  of  Judas 
in  this  declaration  proves  him  to  have  been  one.  Equally 
true  is  it,  that  God  treated  the  Jewish  nation  as  free 
moral  agents.  It  is  well  known,  that  for  their  sins  in  re- 
jecting  the  Messiah,  and  imbruing  their  hands  in  his 
blood,  their  temple  was  demolished,  their  beloved  city 
buried  in  ruins,  and  their  civil  and  ecclesiastical  polity 
destroyed.  This  was  not  the  worst.  A  great  proportion 
of  the  nation  actually  perished  by  the  judgment  of  God 
with  which  they  were  visited,  and  the  rest  were  scattered 
as  bond-men  and  bond-women  among  the  nations  they 
abhorred.  Now  does  not  God's  treatment  of  them  in  this 
instance  place  the  subject  of  their  moral  agency  beyond  a 
question  1  Decreed  we  know  their  conduct  was ;  for 
"of  a  truth,  against  thy  holy  child  Jesus,  both  Herod  and 
Pontius  Pilate,  with  the  Gentiles,  and  the  people  of  Israel, 
were  gathered  together,  for  to  do  whatsoever  thy  hand 
and  thy  counsel  determined  before  to  be  done."  But 
after  all,  were  they  not  free  moral  agents  ?  Does  not  the 
treatment  which  they  have  received  from  the  hand  of 
God,  speak  a  language  on  this  subject  which  cannot  be 
misunderstood  ?  Is  there  any  way  to  reconcile  the  judg- 
ments with  which  he  has  visited  this  people  for  their  con- 
duct toward  Christ,  with  the  hypothesis,  that  they  were 
not  free  moral  agents  ?  If  the  manner  in  which  he  has 
treated  them  does  not  prove  them  to  have  been  moral 
agents,  it  is  utterly  impossible  for  his  conduct  to  speak  an 
intelligible  language,  or  for  us  to  know  in  any  case  what 
he  means,  by  what  he  says  or  does.  There  ia»  on  this 
supposition  no  such  thing  as  demonstration  in  moral  sub- 
jects, and  all  evidence  of  either  the  wisdom  or  the  good- 
ness of  God  is  beyond  our  reach. 


10  THE    DECREES    OP    GOD 

4.  The  moral  agency  of  men  is  a  subject  of  God's  de- 
cree, as  well  as  their  actions.  It  is  as  easy  to  conceive, 
and  it  is  as  rational  to  believe,  that  God  did  decree  they 
should  act  fteely,  as  it  is,  that  he  decreed  they  should 
act  at  all.  The  Bible  furnishes  just  as  much  evidence 
that  God  decreed  the  free  moral  agency  of  men,  as  it 
does  that  he  decreed  their  actions ;  fcr  in  every  instance 
in  which  they  are  represented  as  acting  agreeably  to  a 
divine  decree,  they  are  also  represented  as  acting  with 
the  most  perfect  freedom. 

To  gain  as  clear  ideas'of  this  subject  as  possible,  let  us 
for  a  moment  lay  aside  the  subject  of  decrees,  and  con- 
sider only  the  free  moral  agency  of  God's  creatures.  We 
believe,  that  man  is  made  a  free  moral  agent ;  that  he 
does  freely  obey  or  freely  disobey  the  commands  of  God  ; 
that  he  is  worthy  of  approbation  when  he  does  right,  and 
of  punishment  when  he  does  wrong  ;  that  every  man  is 
freely  pursuing  a  course  in  which  he  will  obtain  the  favor 
or  incur  the  displeasure  of  God.  This,  it  is  thought,  is 
just  what  mankind  believe  they  are  doing.  Now,  I  ask, 
where  is  the  inconsistency  in  supposing  that  God  from 
the  beginning  determined  that  they  should  act  thus  freely 
and  accountably,  in  the  very  course  which  they  are  pur- 
suing 1  Would  his  determining  that  they  should  act 
freely  in  this  particular  course,  prevent  their  acting 
freely  ?  Certainly  not,  unless  his  having  decreed  an 
event  should  take  place,  would  prevent  its  taking  place. 

But  let  us  give  the  subject  a  little  more  particularity. 
Those  who  deny  the  decrees  of  God,  and  make  no 
account  of  them  in  their  speculations  upon  the  conduct 
of  men,  believe  that  the  Jews  voluntarily  rejected  Christ; 
that  they  rejected  him  when  they  had  all  necessary  power 
to  have  received  him  ;  that  they  laid  their  hands  upon 
him  of  their  own  accord,  and  without  the  least  constraint 
or  compulsion  put  him  to  death  ;  and  for  this  deliberate 
and  wilful  murder,  they  deserved  the  punishment  which 
was  inflicted  upon  them.  This,  it  is  believed,  is  really 
the  manner  in  which  they  acted.  And  I  ask,  what  dif- 
ference will  it  make,  as  it  respects  their  moral  agency,  if 
we  suppose  that  God  from  the  beginning  determined  they 
should  so  act.  If  God  determined  that  they  should  reject 
Christ  voluntarily,  would  this  render  them  involuntary  in 
the  thing  1     If  God  determined  that  they  should  reject 


CONSISTENT  WITH  FREE  AGENCY.         11 

him  with  all  necessary  power  to  receive  him,  would  this 
decree  destroy  their  power  to  receive  him  1  If  God  de- 
termined that  they  should  lay  hands  on  him  of  their  ovzn 
accord,  without  the  least  constraint  or  compulsion,  would 
this  destroy  their  volimtarincss,  and  lay  them  under  con- 
straint or  compulsion  ?  If  God  determined  that  they 
should  put  Christ  to  death  with  such  feelings  and  motives 
as  should  render  them  justly  deserving  of  punishment, 
would  this  take  away  all  their  guilt  and  render  it  unjust 
for  him  to  punish  them  ?  To  these  inquiries,  it  is  unne 
cessary  to  return  a  formal  answer.  If  the  decrees  of  God 
make  sure  what  is  decreed,  it  is  certain  that  if  their  free- 
dom was  decreed  as  here  supposed,  they  could  not  but 
enjoy  it.  So  far  in  this  case  would  the  decrees  of  God 
be  from  destroying  the  free  moral  agency  of  creatures, 
that  they  would  secure  it.  Now  it  is  a  fact,  that  the  free 
agency  of  creatures  is  always  as  much  a  subject  of  his 
decrees  as  the  actions  themselves.  This  may  not  only  be 
supposed  to  be  the  case  in  respect  to  the  Jews  :  it  actu- 
ally w^as  the  case.  The  very  passage  which  asserts  the 
fact  that  their  actions  were  decreed,  asserts  also  the  fact 
of  their  moral  agency.  "  Him  being  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God,  ye  have 
taken,  and  by  ivicked  hands  have  crucified  and  slain." 

And  now,  reader,  is  it  not  a  plain  matter  of  fact,  that 
God  has  predetermined  the  actions  of  men,  and  that  they 
are,  notwithstanding,  free  moral  agents  ?  And  on  the 
principle  that  truth  is  always  consistent  with  itself,  is  it 
not  equally  evident,  that  these  doctrines  are  perfectly 
consistent  with  each  other  1  Presuming  that  this  is  your 
conclusion,  the  writer  feels  disposed  here  to  suggest  a 
few  considerations  relative  to  this  subject  which  may  be 
of  great  practical  utility. 

Cherish,  then,  a  firm  belief  in  each  of  these  doctrines, 
and  never  suffer  your  faith  to  be  shaken  by  the  sneers, 
reproaches,  or  charges  of  inconsistency  which  you  may 
hear  from  others.  The  denial  of  eithei  of  these  doctrines 
is  never  the  result  of  a  thoroucrh  investigation  of  the  evi- 
dence  in  its  favor  ;  and  the  reproach  which  is  so  often 
heaped  upon  them  is  indicative  of  any  thing  rather  than  a 
fair  and  liberal  mind.  Whenever  vou  hear  them  denied, 
or  spoken  of  with  lightness  or  contempt,  do  yourself  the 


12  THE    DECREES    OF    GOD 

justice  to  consider,  that  their  revilers  are  either  ignorant 
of  what  they  affirm,  or  in  heart  opposed  to  the  truth  to 
which  God  has  set  his  seal. 

When  you  hear  it  said,  "  If  God  has  decreed  all  events, 
then  mankind  are  but  machines,  or  that  they  are  not 
blame  or  praiseworthy  for  their  deeds,  or  that  it  is  no 
matter  what  they  do,  or  that  all  their  guilt  is  to  be  charged 
upon  God,  know  that  they  have  drawn  false  conclusions 
from  premises  that  are  true,  and  involved  themselves  in 
the  guilt  of  changing  "  the  truth  of  God  into  a  lie" — of 
"  wresting  the  scriptures  to  their  own  destruction." 

While  you  stand  fast  in  the  belief  of  these  doctrines, 
be  careful  to  let  each  have  its  own  proper  influence  upon 
you.  The  belief  of  either  of  them  will  do  you  little  good, 
unless  their  effects  are  felt  in  your  hearts  and  seen  in 
your  lives.  Let  your  belief  in  the  doctrine  of  divine  pur- 
poses  impress  more  deeply  upon  your  mind  the  truth,  that 
God  governs  the  world  ;  that  he  is  immutable  in  his  holi- 
ness ;  and  that  he  will  bring  light  out  of  all  that  darkness, 
and  good  out  of  all  that  evil,  which  now  alarm  and  dis- 
tress you.  Instead  of  pleading  this  doctrine  as  an  excuse 
for  the  neglect  of  duty  or  indifference  to  the  moral  state 
of  the  world,  as  many  presumptuously  do,  let  it  produce 
in  you  that  confidence  in  God,  and  joy  in  the  certain 
prospect  of  the  fulfilment  of  all  his  promises,  which  will 
stimulate  you  to  more  constant  and  vigorous  exertion  in 
his  service.  Let  your  belief  in  the  f?'ce  moral  agcrKif  of 
?nan  remind  you  daily  of  your  obligation,  and  accounta- 
bleness  to  Gcd,  and  of  the  certainty  and  justice  of  that 
reward  which  awaits  both  the  righteous  and  the  wicked. 
Let  it  work  in  you  a  sincere  and  godly  sorrow  f-^r  all 
your  past  sins,  a  cordial  acceptance  of  that  Saviour 
through  whose  blood  alone  you  can  be  forgiven,  and  a 
voluntary  surrender  of  yourself  to  the  service  and  dis- 
posal of  Him  in  whom  you  live,  and  move,  and  have  your 
being. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY, 

PERKINS  &  MARVIN,  Agents, 
Depository,  H4,  Washington  Street,  Boston. 


»ro.  8. 


THE  DOCTRINE  OF  ELECTION 

ILLUSTRATED    AND     ESTABLISHED. 

Whatever  may  be  our  views  concerning  the  doc- 
trine of  Election,  in  whatever  perplexity  and  darkness  it 
may  to  our  minds  be  enveloped,  or  however  strenuously 
we  may  deny  it ;  it  is  involved  in  no  such  perplexity  as 
is  sometimes  imagined.  It  is  one  of  those  important, 
plain,  practical  truths,  which  must  be  believed  and  loved. 

In  endeavoring  to  give  as  scriptural  and  intelligible 
view  of  this  subject  as  I  can,  I  propose 

To  illustrate  the  doctrine  ; 

To  evince  the  truth  of  it ;  and 

To  vindicate  it  from  objections. 

I.  I  am  to  illustrate,  or  explain  the  doctrine  of  Elec- 
tion. 

This  is  the  more  needful,  because  it  is  sometimes 
identified  with  things  that  are  not  true,  and  often  con- 
founded with  things  that  are  true,  but  which  are  foreign 
to  the  subject.     Let  it  be  observed,  therefore, 

1.  That  it  is  no  part  of  the  doctrine  of  Election,  that 
God  created  a  part  of  mankind  merely  to  damn  them. 
This  is  often  said  by  those  who  wish  to  bring  the  doc- 
trine into  contempt.  But  it  is  not  true.  The  ultimate 
object  for  which  God  created  all  men  is  the  advancement 
of  his  own  glory.  He  loill  punish  multitudes  of  the 
human  race  "  with  everlasting  destruction  from  his  pre- 
sence ;"  but  he  did  not  bring  them  into  being  merely /br 
the  sake  of  punishing  them.  "  God  is  love."  There  is 
not  one  malevolent  emotion  rankling  in  his  bosom.  It  is 
one  of  the  foulest  stains  that  was  ever  cast  upon  his  spot- 
less character,  to  admit  the  thought  that  he  brought 
creatures  into  being  merely  for  the  purpose  of  making 
them  forever  miserable.  In  itself  he  desires  the  salva- 
tion of  every  living  man.     We  have  his  oath,  "that  he 

9 


2  THE  DOCTRINE  OF  ELECTION 

has  no  pleasure  in  the  death  <|f  him  that  dieth."  If  he 
destroys  the  wicked,  it  is  because  their  perdition  is  in- 
separable from  the  promotion  of  his  own  glory,  and  the 
highest  good  of  his  kingdom,  and  not  because  it  is  well 
pleasing  to  his  benevolent  mind,  or  the  ultimate  object  of 
their  creation. 

2.  It  is  no  part  of  the  doctrine  of  Election^  that  Christ 
died  exclusively  for  the  Elect.  Such  a  representation  is 
an  unjus-tifiable  perversion  of  the  doctrine,  and  exposes  it 
to  unansweralile  objections.  Though  there  would  have 
been  no  atonement  but  for  God's  design  to  save  the  elect, 
and  though  there  could  have  been  no  designs  of  mercy 
toward  the  elect  without  an  atonement ;  yet  the  doctrine 
of  atonement  and  election  are  two  distinct  things.  Much 
idle  breath  and  illiberal  crimination  might  have  been 
spared,  by  giving  them  that  place  in  the  Christian  system 
which  they  hold  in  the  word  of  God.  It  has  never  yet 
been  proved  that  Christ  died  exclusively  for  the  elect. 
If  language  has  any  meaning,  we  are  bound  to  believe 
that  "  he  tasted  death  for  every  man."  One  would 
imagine  that  if  the  apostle  had  intended  to  put  this  ques- 
tion forever  at  rest,  he  could  not  have  said  mvre  than  he 
has  in  these  memorable  words  :  "  And  he  is  the  propitia- 
tion for  our  sins  ;  and  not  for  our  sins  only,  but  also  for 
the  sins  of  the  whole  world," 

3.  It  is  no  part  of  the  doctrine  of  Election,  that  the 
£jlect  will  he  saved  let  them  do  what  they  ivill.  The  im- 
mutable law  of  the  divine  kingdom  has  made  personal 
holiness  essential  to  eternal  life.  It  is  not  less  certain 
that  "  no  man  will  see  the  Lord  without  holiness,"  than 
that  no  man  will  see  the  Lord  unless  he  be  of  the  "  elec- 
tion of  grace."  The  elect  cannot  be  saved  unless  they 
possess  supreme  love  to  God,  sincere  contrition  for  all 
their  sins,  and  faith  unfeiijned  in  the  Lord  Jesus  Christ. 
The  elect  can  no  more  enter  heaven  without  being  pre- 
pared for  it  than  the  non-elect.  If  a  man  continues  stu- 
pid and  secure,  if  he  never  reads  the  scriptures,  if  he 
never  attends  upon  the  word  and  ordinances,  if  he  is 
never  anxious  for  the  salvation  of  his  soul,  if  he  never 
repents  and  believes  the  gospel,  if  he  never  becomes  the 
follower  of  the  meek  and  lowly  Jesus ;  he  may  rest 
assured  there  is  nothing  in  the  doctrine  of  election  that 


ILLUSTRATED    AND    ESTABLISHED.  3 

will  save  him.     "  Except  ye  repent,  ye  shall  all  likewise 
perish." 

4.  It  is  no  part  of  Election^  that  the  non-elect  will  not 
he  saved  if  they  do  as  well  as  they  can.  If  they  would 
*'  repent  and  believe  the  gospel,"  there  is  nothing  in  the 
doctrine  of  Election  that  would  destroy  them.  If  they 
would  become  reconciled  to  God,  he  would  regard  them 
with  favor.  If  they  would  "  come  to  Christ,"  they 
should  "  in  no  wise  be  cast  out."  Let  the  non-elect  do 
their  duty,  and  they  will  be  saved.  Nay,  let  them  pos- 
sess one  holy  desire,  and  they  will  be  saved.  And  if 
they  will  not  do  this,  it  does  not  become  them  to  wrest  the 
doctrine  of  Election  and  say,  it  is  an  essential  part  of  it 
that,  do  what  they  will,  they  must  be  lost.  Not  one  of 
the  non-elect  will  be  lost,  unless  he  persist  in  impeni- 
tence, reject  the  offers  of  mercy  to  the  last,  and  die  in 
his  sins. 

5.  It  is  no  part  of  the  doctrine  of  Election,  that  the 
non-elect  cannot  comply  with  the  terms  of  the  gospel. 
The  efforts  to  vindicate  the  doctrine  of  election  without 
separating  it  from  this  unscriptural  notion,  have  not  only 
proved  futile,  but  done  harm.  There  is  but  one  thing 
that  prevents  the  non-elect  from  accepting  the  offers  of 
mercy,  and  that  is  their  cherished  enmity  against  God. 
We  are  well  aware  that  the  scriptures  represent  it  to  be 
impossible  for  men  to  do  what  they  are  unwilling  to  do. 
Hence  says  our  Saviour,  "  No  man  can  come  to  me, 
except  the  Father,  which  hath  sent  me,  draw  him."  His 
idea  doubtless  is,  that  men  cannot  come  to  him,  because 
they  are  unwilling  to  come  ;  for  he  had  just  said,  in  the 
course  of  the  same  address.  "And  ye  will  not  come  unto 
me,  that  ye  might  have  life."  He  supposes  that  7nere  un- 
icillingness  renders  it  impossible  for  them  to  come.  This 
mode  of  speaking  not  only  runs  through  the  Bible,  but  is 
agreeable  to  the  plainest  dictates  of  reason  and  common 
sense.  All  the  inability  of  the  non-elect  therefore  to 
comply  with  the  terms  of  the  gospel,  arises  from  their 
unwillingness  to  comply.  Their  inability  is  of  a  moral, 
and  not  a  physical  nature.  It  is  a  criminal  impotence. 
It  consists  in  nothing  but  their  own  voluntary  wickedness. 
While,  therefore,  it  is  proper  to  say,  that  men  cannot  do 
what  they  are  unwilling  to  do,  it  is  also  proper  to  say, 
that  they  can  do  what  they  are  willing  to  do.     It  is  no 


4  THE    DOCTRINE    OF    ELECTION 

perversion  of  language  to  say,  that  a  knave  can  be  honest, 
or  that  a  drunkard  can  be  temperate  ;  for  every  one 
knows  that  they  could  be,  if  they  would.  Hence  it  is  no 
perversion  to  say,  that  a  sinful  man  can  become  holy,  or 
that  the  non-elect  can  comply  with  the  terms  of  the  gos- 
pel. Their  unwillingness  lays  them  under  no  natural 
inability,  and  may  at  any  time  be  remoTed  by  their  being 
willing.  The  non-elect  are  just  as  able  to  repent  and 
believe  the  gospel  as  the  elect,  if  they  vv^ere  but  disposed 
to  do  so.  They  are  as  capable  of  doing  right  as  of  doing 
wrong.  The  doctrine  of  election  leaves  them  in  full  pos- 
session of  all  their  powers  as  moral  agents,  and  all  possi- 
ble liberty  to  choose  or  refuse  the  oifers  of  mercy.  But 
for  his  voluntary  wickedness,  Judas  was  as  able  to  accept 
the  gospel  as  Paul.  The  non-elect  are  able  to  comply 
with  the  terms  of  the  gospel,  if  they  choose  to  do  it.  It 
is  therefore  their  own  choice,  and  not  the  decree  of  elec- 
tion, that  shuts  them  out  of  the  kingdom  of  heaven.  All 
representations  of  the  doctrine  of  election,  therefore,  that 
deny  the  non-elect  natural  power  to  comply  with  the 
overtures  of  mercy,  form  no  part  of  that  doctrine  as  it  is 
exhibited  in  the  Bible. 

But  if  none  of  these  things  belong  to  the  doctrine  of 
election,  what  is  it  ?  For  the  sake  of  a  clear  understand- 
ing of  the  subject,  several  things  must  be  particularly  ob- 
served. 

1.  All  mankind  are  by  nature  in  a  state  of  sin  and 
condemnation.  They  are  "  estranged  from  the  womb." 
The  "  imagination  of  man's  heart  is  evil  from  his  youth." 
By  the  apos-tacy  of  their  first  parents,  sin  and  the  curse 
are  the  birth-right  of  all  their  natural  descendants  from 
generation  to  generation  ;  so  that  by  their  offence,  all 
their  posterity  come  into  the  world  with  a  corrupt  nature, 
and  under  the  wrath  of  God. 

2.  Notwithstanding  the  naiive  corruption  of  the  human 
heart,  and  the  lost  condition  of  all  mankind  by  nature, 
God  has  provided  a  full  and  complete  atonement  for  all 
their  sins.  The  atonement  was  made,  not  for  the  elect 
or  non-elect,  as  such,  but  all  men  as  sinners.  "  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  on  him,  might  not  perish,  but  have 
everlasting  life."  The  atonement  of  Christ  is  sufficient 
for  all,  adapted  to  all,  offered  to  all,  and  irrespective  of 


ILLUSTRATED    AND    ESTABLISHED.  5 

the  divine  purpose  as  to  its  effectual  application,  made  as 
much  for  one  man  as  another. 

3.  Notwithstanding  the  unlimited  provision  of  the  gos 
pel,  all  with  one  consent  reject  the  overtures  of  mercy, 
and  will  not  come  unto  Christ  that  they  might  have  life. 
Left  to  himself,  every  individual  of  the  human  race  will 
reject  the  Saviour  and  plunge  to  perdition.  No  sense  of 
guilt  and  danger,  no  consciousness  of  obligation  and 
duty,  no  pressure  of  motives  wiU  constrain  a  living  man 
to  lay  down  the  arms  of  rebellion  and  be  reconciled  to 
God.  If  the  Spirit  of  God  does  not  appear  in  the  glory 
of  his  grace  to  wrest  the  weapons  of  revolt  from  his 
hands  and  make  the  sinner  willing  in  the  day  of  his 
power,  all  are  lost  and  Christ  is  dead  in  vain. 

4.  This  sad  result  God  has  determined  to  prevent.  He 
does  not  mean  that  all  ma.nkind  shall  finally  perish.  He 
does  not  intend  that  they  shall  rob  him  of  his  glory,  nor 
his  Son  of  the  reward  of  his  death.  Some  he  saves. 
There  is  a  part  he  rescues  from  themselves  and  from 
perdition.  This  number  is  definite.  His  eye  is  upon 
them.  When  in  the  gall  of  bitterness  and  bonds  of 
iniquity,  he  sends  his  Spirit  to  convince  them  of  their  lost 
condition,  to  show  them  their  need  of  mercy,  to  make  his 
word  quick  and  pov/erful,  to  create  them  anew  in  Christ 
Jesus,  and  to  make  them  meet  for  the  inheritance  of  the 
saints. in  light.  He  begins,  carries  on,  and  completes  the 
work,  and  receives  them  at  last  to  "  the  glory  wiiich  is  to 
be  revealed." 

5.  God  does  this  from  design.  Who  are  saved  and 
who  lost,  is  not  with  him  a  matter  of  indifference.  He 
has  not  committed  the  destiny  of  souls  to  the  obscure 
omnipotency  of  chance.  He  formed  a  purpose  to  renew, 
and  sanctify,  and  justify,  and  glorify  a  certain  part  of  our 
fallen  race.  He  formed  this  purpose  from  eternity.  This 
design  is  an  eternal  design,  this  determination  an  eternal, 
irrevocable  decree. 

6.  In  doing  this,  it  is  important  to  remark,  that  God  is 
governed  by  a  wise  regard  to  his  own  good  pleasure.  He 
does  not  sanctify  and  save  one  part  of  mankind  rather 
than  another,  because  one  part  is  better  than  another. 
The  elect  are  no  more  worthy  of  being  made  the  objects 
of  regenerating  and  redeeming  grace,  than  the  non-elect. 

9* 


6  THE    DOCTRINE    OP    ELECTION 

When  the  design  of  saving  them  was  formed,  they  were 
not  in  being,  and  "  had  done  neither  good  nor  evil." 
During  the  whole  of  their  unregenerate  state,  they  were 
opposing  God  and  contemning  the  Son  of  his  love.  The 
moment  before  their  regeneration,  they  were  his  deter- 
mined enemies.  It  could  not  therefore,  have  been  from 
regard  to  any  thing  in  them,  that  they  were  taken  ana 
others  left,  but  from  a  regard  to  the  mere  good  pleasure 
of  God.  It  was  a  sovereign  purpose.  It  was  that  all  the 
glory  might  redound  to  God's  great  and  holy  name. 

7.  Nor  is  it  less  important  to  subjoin,  that  this  sove- 
reign and  eternal  purpose  was  formed  in  view  of  the 
atonement  of  Christ.  In  its  practical  influence  it  re- 
garded men  as  already  fallen  by  their  iniquity,  and 
beyond  the  possibility  of  deliverance  except  by  atone- 
ment. When  God  determined  to  save  a  part  of  man- 
kind, he  had  it  in  prospect  to  provide  such  an  expiation 
for  the  sins  of  the  world,  as  to  justify  him  in  the  unlimited 
offer  of  pardon,  and  in  the  full  and  complete  justification 
of  all  who  accept  it.  He  o\Yed  it  to  himself,  in  forming 
the  purpose  to  save,  to  devise  a  consistent  method  of  sal- 
vation. It  would  have  been  a  violation  of  the  rights  of 
moral  government,  to  have  received  rebels  into  favor 
"  without  the  shedding  of  blood."  Hence  the  elect  are 
said  to  be  "  chosen  in  Christ."  In  other  places  they  are 
said  to  be  "  Christ's  seed."  In  others  they  are  repre- 
sented as  "  given  to  him  "  by  his  Father.  When  in  the 
covenant  of  peace,  he  engaged  to  lay  down  his  life  for 
the  sins  of  the  world,  a  stipulated  number  was  "  given 
him"  as  his  reward.  In  view  of  mankind  as  already 
plunged  in  guilt  and  ruin,  and  of  Christ  as  making  an 
adequate  atonement,  God  "  chose  them  to  salvation, 
through  sanctification  of  the  Spirit  and  belief  of  the 
truth." 

This  is  what  we  suppose  the  scriptures  mean  by  the 
doctrine  of  election.  The  apostle  represents  himself  and 
the  Christians  at  Ephesus  to  be  "chosen" — "chosen  in 
Christ" — "chosen  in  him  before  the  foundation  of  the 
woild  ;"  and  that,  not  upon  condition  they  ivoiild  he  holy» 
nor  because  of  any  foreseen  holiness  ;  but  '*  that  they 
should  he  holy  and  without  blame  before  him  in  love,, 
having  predestinated  them  unto  the  adoption  of  childreix 


ILLUSTRATED    AND    ESTABLISHED.  7 

by  Jesus   Christ   unto   himself,    according  to  the  good 
pleasure  of  his  will." 

With  this  illustration  of  the  doctrine,  we  pass, 

II.     To  show  that  it  is  true. 

We  think  the  truth  of  this  doctrine  may  be  evinced, 

1.  From  the  divine  immutability. 

God  is  unchangeable.  "  He  is  of  one  mind,  and  none 
can  turn  him."  But  if  God  is  unchangeable,  then  every 
thing  that  has  been,  or  will  be,  was  unalterably  fixed  and 
determined  in  the  divine  mind  from  eternity.  Hence  it 
is  written,  "  The  counsel  of  the  Lord  standeth  forever, 
the  thoughts  of  his  heart  to  all  generations."  Hence 
God  himself  claims  this  exalted  character  :  "  I  am  God, 
and  there  is  none  else ;  I  am  God,  and  there  is  none  like 
me ;  declaring  the  end  from  the  beginning,  and  from 
ancient  times,  the  things  that  are  not  yet  done  ;  saying, 
my  counsel  shall  stand,  and  I  will  do  all  my  pleasure." 
If  we  could  suppose'  the  Deity  to  be  wiser,  and  better, 
and  mightier  at  some  times  than  at  others,  we  might  sup- 
pose, that  with  every  accession  of  knowledge,  goodness 
and  power,  he  would  form  some  new  design.  But  he  is 
always  the  same.  And  as  his  character  never  alters,  so 
his  purposes  never  alter.  Hence  the  divine  immutability 
secures  the  doctrine  of  election.  If  the  divine  mind  has 
formed  any  new  purpose  w^ith  regard  to  the  salvation  of 
men,  then  he  has  altered  his  plans,  and  is  mutable  ;  but 
if  he  has  always  been  of  the  same  mind,  then  unless  he 
actually  saves  the  whole,  he  must  have  formed  the  pur- 
pose of  saving  a  certain  part.  Every  individual  he  saves, 
he  must  have  "  always  meant  to  save,"  he  must  have 
always  chosen  and  determined  to  save.  But  this  is 
nothing  more  nor  less  than  the  doctrine  of  election.  All 
the  objections,  therefore,  that  are  made  against  the  doc- 
trine of  election,  are  levelled  equally  against  the  divine 
immutability. 

2.  The  doctrine  of  election  may  be  conclusively  argued 
from  the  divine  foreknowledge. 

The  mere  light  of  nature  is  enough  to  teach  us,  that 
God  knows  all  things  present,  past,  and  to  come.  It  is 
impossible  that  a  being  of  infinite  wisdom,  should  com- 
mence a  system  of  operations,  without  knowing  what  he 
ii  about  to  do.     If  God  does  not  know  all  events  beforo^ 


8  THE  DOCTRINE  OF  ELECTION 

they  actually  take  place,  then  his  knowledge  may  in- 
crease, and  he  may  be  wiser  to-morrow  than  he  is  to-day. 
In  short,  if  he  does  not  foreknow  all  things,  he  may  not 
only  from  day  to  day,  discover  things  that  are  new,  but 
he  may  deduce  new  results  from  thd'm,  may  misjudge  in 
his  arrangements,  and  be  frustrated  in  his  purposes.  But 
the  Bible  puts  this  question  beyond  a  doubt.  "  Known 
unto  God  are  all  his  works,  from  the  beginning  of  the 
world."  It  is  a  settled  point,  then,  that  God  knew  from 
all  eternity,  every  thing  that  would  take  place. 

God,  therefore,  k?iows  who  will  at  last  be  saved.  In 
the  ages  of  eternity,  he  beheld  the  long  track  of  time  from 
the  fall  of  Adam  to  the  general  judgment,  and  fixed  his 
eye  on  every  individual  of  the  human  family,  that  would 
at  last  enter  into  his  kingdom.  He  knew  the  exact  num- 
her,  and  he  knew  with  absolute  certainty.  I  say,  he 
knew  icith  certainty ;  for  there  is  nothing  else  that  de- 
serves the  name  of  knowledge,  except  that  which  is  cer- 
tain. God  did  not  know  how  many,  and  who  would  jpro- 
bahhj  be  saved,  but  how  many  would  certainly  be  saved. 
Absolutely  to  foreknow  a  mere  contingency,  is  impossi- 
ble. To  know  who  might  be  saved,  and  who  might  not 
be  saved,  is  to  know  nothing  about  it.  Certainly  to  know 
that  a  thing  loill  be,  and  yet  certainly  to  know  that  it  may 
not  be,  is  the  same  thing  as  certainly  to  know,  and  not 
certainly  to  know  at  the  same  time  ;  which  is  palpable 
contradiction.  It  must  be  conceded,  therefore,  that  God 
must  have  knovv^n  with  absolute  certainty,  the  exact  num- 
ber of  those  who  would  be  saved.  But  how  could  this  be 
known,  unless  it  were  a  determined  event  7  If  it  were 
undetermined,  it  was  uncertain ;  and  if  uncertain,  it 
could  not  certainly  be  known.  Let  any  man  but  an 
Atheist,  look  at  this  with  an  unprejudiced  mind,  and  he 
must  receive  the  doctrine  of  election.  How  could  God 
know  from  eternity,  how  many  would  be  saved,  unless  he 
had  from  eternity  determined  to  save  precisely  this  num- 
ber 1  In  eternity,  there  was  no  being  but  God  hMi)=!elf. 
There  were  no  heavens  and  no  earth  ;  no  angels  aad  no 
men.  God  existed  alone.  And  when  he  existed  alone, 
he  certainly  Icjiew  how  many  intelligent  beings  would 
exist,  and  how  many  would  be  saved.  But  where  did  he 
obtain  this  knowledge  1   Not  from  any  other  being  beside 


ILLUSTRATED    AND    ESTABLISHED.  V 

himself,  for  there  was  no  other  ;  and  not  from  himself, 
unless  he  had  formed  the  determination  to  save  them ;  for 
if  he  had  not  formed  the  determination  to  save  them,  he 
could  not  have  known  that  they  would  be  saved.  It  is 
just  as  certain  therefore,  that  God  determined  from  eter- 
nity who  would  be  saved,  as  that  he  kneio  from  eternity 
who  would  be  saved.  "  For  whom  he  did  foreknow,  he 
also  did  predestinate."  But  this  is  nothing  more  nor  less 
than  the  doctrine  of  election.  All  the  objections  which 
lie  against  the  doctrine  of  election,  lie  with  equal  force 
against  the  divine  prescience. 

3.  In  proof  of  this  doctrine,  we  shall  make  our  appeal 
to  the  holy  scriptures. 

We  consider  the  doctrine  unanswerably  demonstrated 
from  the  preceding  considerations  ;  but  "  to  the  law  and 
the  testimony."  We  receive  the  scriptures  as  the  word 
of  God,  and  the  infallible  rule  of  faith  and  practice. 
Here  then  we  have  a  standard  to  which  every  thing  must 
bow.  From  this  oracle,  there  is  no  appeal.  Let  us  go 
then  to  the  Bible  ;  and  let  us  go — not  to  alter,  not  to  ex- 
punge, not  to  supply,  not  to  wrest  from  its  plain  and  obvi- 
ous meaning  a  single  word  ;  but  simply  to  inquire,  what 
the  Lord  hath  spoken,  and  to  yield  our  preconceived 
opinions  to  the  paramount  authority  of  eternal  truth. 
Here,  if  we  are  not  deceived,  you  will  find  the  doctrine 
of  election  revealed  as  plainly  as  language  can  reveal  it. 

Before  we  extend  this  investigation,  let  me  beg  you  to 
read  with  care  the  words  of  the  apostle,  in  Ephes.  i.  3,  4, 
and  5  :  "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who' hath  blessed  us  with  all  spiritual  bles- 
sings in  heavenly  places  in  Christ ;  according  as  he  hath 
chosen  us  in  him  before  the  foundation  of  the  world,  that 
we  should  be  holy  and  without  blame  before  him  in  love  ; 
having  predestinated  us  unto  the  adoption  of  children,  by 
Jesus  Christ  unto  himself,  according  to  the  good  pleasure 
of  his  will." — "  According  as  God  hath  chosen  us  in 
Christ ;"  and  as  though  this  were  equivocal,  he  adds, 
"  according  as  he  hath  cliosen  us  in  him  before  the  foun- 
dation  of  the  ivorld  ;^^  and  to  give  emphasis  to  the  sen- 
timent, he  subjoins,  "  having  predestinated  us  to  the 
adoption  of  children  by  Jesus  Christ  to  himself,  accord- 
ing to  the  good  pleasure  o^  his  wilV  Is  not  this  the  doc- 
trine of  election  1 


10  THE  DOCTRINE  OF  ELECTION 

Turn  to  the  eleventh  verse  of  the  same  chapter  :  "  In 
whom  also  we  have  obtained  an  inheritance,  being  pre- 
destinated according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  wilV  Does  this 
bear  no  resemblance  to  the  decree  of  election  ? 

The  same  thought  you  will  also  find  in  that  noble  chal- 
lenge of  the  apostle,  toward  the  close  of  the  eighth  of 
Romans.  Paul  had  hopes  of  an  elevated  character.  He 
"  knew  that  all  things  worked  together  for  good  to  them 
that  love  God."  And  how  did  he  know  this  ?  He  looked 
through  the  miseries  and  the  darkness  of  time,  to  the 
counsels  of  eternity.  "  And  we  know,"  saith  he,  "  that 
all  things  work  together  for  good  to  them  that  love  God  ; 
to  them  who  are  the  called  according  to  his  purpose. 
For  whom  he  did  foreknoio,  he  also  did  predestinate  to 
be  conformed  to  the  image  of  his  Son,  that  he  might  be 
the  first  born  among  many  brethren.  Moreover,  whom 
he  did  predestinate,  them  he  also  called;  and  whom  he 
called,  them  he  also  justijied ;  and  whom  he  justified, 
them  he  also  glorified.  What  shall  we  say  then  to  these 
things  1  If  God  be  for  us,  who  can  be  against  us  1  Who 
shall  lay  any  thing  to  the  ch^^ge  of  God''s  elect  V^  How 
characteristic  of  this  noble  i  postle  to  say,  in  the  opening 
of  this  epistle,  "I  am  not  .shamed  of  the  gospel  of 
Christ !" — and  how  delightful  to  hear  him  thus  glorying 
in  electing  grace  ! 

In  the  ninth  chapter  of  the  same  epistle  there  is  a  re- 
markable passage,  which,  with  all  their  efforts,  the  op- 
posers  of  this  doctrine  have  found  it  hard  to  pervert  or 
misunderstand.  The  apostle's  affection  for  his  country- 
men had  led  him  to  see  with  grief,  that  "  all  are  not 
Israel  which  are  of  Israel,"  and  in  this  lamented  fact,  to 
acknowledcre  that  the  destinies  of  men  were  in  the  hands 
of  a  sovereign  God.  He  saw  sovereignty  every  where. 
He  could  not  tell  why  Ishmael  might  not  have  been  as  fit 
a  subject  of  the  promise  as  Isaac.  Both  were  the  seed  of 
Abraham,  and  yet  it  was  the  pleasure  of  God  to  fix  his 
love  on  Isaac.  Hence  it  is  written,  "  In  Isaac  shall  thy 
seed  be  called." — "  And  not  only  this,  but  when  Rebecca 
also  had  conceived  by  one,  even  by  our  father  Isaac,  (for 
the  children  being  not  yet  horn,  neither  having  done  any 
good  or  evil,  that  the  purpose  of  God  according  to  election 
might  stand,  not  of  works,  but  of  him  that  calleth,)  it 


ILLUSTRATED    AND    ESTABLISHED.  11 

was  said  unto  her,  the  elder  shall  serve  the  younger,  as  it 
is  written,  Jacob  have  I  loved,  hut  Esau  have  I  hatedy 
Think  of  this. 

In  the  second  epistle  to  Timothy,  the  first  chapter,  and 
the  ninth  verse,  we  have  this  unequivocal  declaration  : 
"  Who  hath  saved  us  and  called  us  with  an  holy  calling, 
not  accordino;  to  our  works,  but  accordins;  to  his  own 
yurpose  and  grace,  which  was  given  us  in  Christ  Jesus 
before  the  world  hcgan^  And  in  the  second  epistle  to 
the  Thessalonians,  the  second  chapter  and  thirteenth 
verse,  we  have  this  declaration  :  "  God  hath  from  the  be- 
ginning, chosen  you  to  salvation,  through  sanctification  of 
the  Spirit  and  belief  of  the  truth."  If  there  is  any  im- 
port in  language,  these  passages  of  scripture  expressly 
assert  the  doctrine  of  personal,  unconditional  election  to 
holiness  and  eternal  life. 

Though  all  scripture  is  given  by  inspiration  of  God, 
and  alike  entitled  to  our  confidence,  yet  it  is  desirable  to 
throw  together  the  thoughts  of  our  Saviour  on  this  inter- 
esting subject.  There  is  no  doctrine  which  he  more  fre» 
quently  enforced,  and  in  which  he  more  greatly  rejoiced, 
than  the  doctrine  of  election.  It  was  a  common  observa- 
tion with  him,  that  "  many  are  called,  but  few  are 
chosen."  (Matt.  xx.  IG,  and  xxii.  14.)  He  told  his  dis- 
ciples, "  Ye  have  not  chosen  me,  but  I  have  chosen  you, 
and  ordained  you,  that  ye  should  go  and  bring  forth 
fruit."  (John  xv.  16.)  The  same  sentiment  he  incul- 
cated in  his  reproof  to  the  mother  of  Zebedee's  children  : 
"  To  sit  on  my  right  hand,  and  on  my  left,  is  not  mine  to 
give  ;  but  it  shall  be  given  to  them  for  ivhom  it  is  pre- 
pared of  my  Father."  (Matt.  xx.  23.)  Again  he  says, 
alluding  to  the  promise  of  the  everlasting  covenant,  "  All 
that  the  Father  hath  given  me,  shall  come  to  me."  (John 
vi.  37.)  In  the  tenth  chapter  of  the  same  evangelist,  he 
likewise  speaks  of  his  elect  w4th  peculiar  tenderness. 
He  calls  them  his  flock,  his  "  sheep,"  for  whom  he  pre- 
eminently laid  down  his  life.  "  My  sheep  hear  my  voice, 
and  I  knoto  them,  and  I  give  unto  thein  eternal  life,  and 
they  shall  never  perish,  neither  shall  any  pluck  them  out 
of  my  hand.  My  Father,  that  gave  them  me,  is  greater 
than  all ;  and  no  man  is  able  to  pluck  them  out  of  my 
Father's  hand."     In  the  same  chapter  he  told  the  Jews, 


12  THE    DOCTRINE    OF    ELECTION 

"  Ye  believe  not,  because  ye  are  not  of  my  slieep^  In 
his  prayer  in  the  garden,  he  prayed  for  the  elect,  and  for 
them  only.  These  are  his  words  :  "  I  pray  for  them ;  I 
pray  not  for  the  world,  but  for  them  which  thou  hast 
given  me."  (John  xvii.  9.)  Christ  also  speaks  of  the 
impossibility  of  "deceiving  the  elect'''' — of  "shortening 
the  days  of  tribulation  for  the  elecfs  sake,"  and  of  God's 
avenging  "  his  own  elect.''''  (Mark  xiii.  22,  Matt.  xxiv. 
22,  and  Luke  xviii.  7.)  Such  declarations  do  not  need 
any  comment,  and  we  believe  they  do  not  admit  any  eva- 
sion. You  may  pervert  and  disbelieve  them,  but  they 
are  the  words  of  Christ,  and  not  one  of  them  shall  pass 
away.  Future  scenes  shall  reveal  their  unchanging 
verity,  in  signals  hung  out  from  the  rending  earth  and 
the  blackened  heavens.  The  day  is  on  the  wing,  when 
you  shall  "  see  the  Son  of  man  coming  in  the  clouds, 
with  power  and  great  glory."  The  voice  of  the  archan- 
gel will  then  proclaim  the  doctrine  of  election.  "  Then 
shall  the  Son  of  man  send  his  angels,  and  shall  gather 
together  his  elect  from  the  four  winds."  (Mark  xiii.  27.) 
And  when  gathered  before  him,  what  will  he  say  ?  What 
will  he  say — He  will  preach  the  doctrine  of  election  to 
an  assembled  universe,  as  though  "  seven  thunders  uttered 
their  voices."  Turning  to  those  on  his  right  hand,  he 
will  say,  "  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you.,  from  the  foundation  of  the 
world!"  The  top-stone  of  the  christian  temple  will  then 
be  brought  forth  with  the  shoutings  of  electing  grace. 

But  it  is  needless  to  multiply  testimony  :  I  have  often 
been  surprised,  that  men  who  profess  to  receive  the  Bible 
as  the  rule  of  their  faith,  should  question  the  truth  of  this 
doctrine.  It  must  be  either,  that  they  do  not  read  the 
Bible  ;  or,  that  they  pervert  its  plain  and  obvious  import ; 
or  that  they  feel  at  liberty  to  deny  what  God  has  expressly 
revealed.  I  should  feel  myself  acting  by  far  the  m.ore 
consistent  part  to  disavow  the  truth  of  revealed  religion, 
than  to  avow  it  and  deny  the  doctrine  of  election.  Search 
the  scriptures,  and  remember  that  no  truth,  however  un- 
pleasant, if  found  there,  is  to  be  treated  v.ith  indifference 
and  disrespect.  You  are  bound  to  believe  what  is  true. 
The  claim  of  God  upon  your  faith  is  as  imperative  as  his 
claim  upon  your  practice.     You  have  no  more  right  to 


ILLUSTRATED    AND    ESTABLISHED.  13 

disbelieve  the  doctrines  of  the  gospel,  than  to  neglect  its 
duties.  Both  are  crime  ;  both  are  rebellion.  If  you 
have  difficulties  in  viewing  this  subject,  be  willing  to  sit 
at  the  feet  of  Jesus  and  "  learn  of  him."  Submit  your 
all  to  the  decisions  of  his  Holy  Spirit.     But  we  pass, 

III.  To  vindicate  the  doctrine  from  all  reasonable 
objections. 

Objection  1.  Why  did  God  determine  in  the  purposes 
of  his  grace,  to  make  one  man  differ  from  another  ? 
Why  did  he  not  determine  to  save  all  ? 

Answer.  It  is  easy  to  inform  you  :  "  Even  so,  Father, 
for  so  it  seemed  good  in  thy  sight !" 

Obj.  2.  But  if  I  am  not  one  of  the  elect,  what  is  there 
for  me  to  do  1 

Ans.  Your  duty,  or  abide  the  consequences. 

Obj.  3.  But  if  I  am  not  one  of  the  elect,  how  am  I  to 
be  blamed  for  not  being  saved  ? 

Ans.  Because  you  do  not  choose  life,  when  life  and 
death  are  with  equal  sincerity  set  before  you.  You  are 
bound  to  be  saved.  It  never  was  your  duty  to  be  lost. 
I  know  it  is  certain  you  will  persist  in  sin  and  perish,  if 
God  does  not  stop  you,  and  if  he  has  not  from  eternity 
determined  to  stop  you.  But  are  you  not  to  be  blamed 
for  your  invincible  perseverance  in  iniquity  ?  If  it  is 
certain  that  a  man  will  commit  the  crime  of  murder,  if 
God  has  not  from  eternity  determined  to  prevent  him,  is 
he  not  to  be  blamed  for  committino;  it  1 

Obj.  4.  But  if  I  am  not  elected,  how  can  I  choose  life  ? 

Ans.  Just  as  easily  as  you  can  choose  death.  Your 
rational  and  moral  faculties  capacitate  and  oblige  you  to 
choose  life.  The  doctrine  of  election  does  not  infrinsfe 
upon  your  moral  agency.  It  leaves  you  in  full  possession 
of  all  possible  liberty  to  accept,  or  reject  the  Saviour. 

Obj.  5.  But  if  the  doctrine  of  election  be  true,  God 
cannot  be  sincere  in  the  offers  of  mercy.  How  is  it 
compatible  with  the  sincerity  of  the  calls  and  invitations 
of  the  gospel  to  all  men,  that  he  should  have  determined 
to  make  only  a  part  accept  them  ? 

Ans.  Beyond  all  question,  the  calls  and  invitations  of 
the  gospel  are  made  to  all.  *'  Whosoever  will,  let  him 
take  of  the  water  of  life  freely."  No  sinner  has  the  war- 
rant to  exclude  himself  from  this  gracious  overture.    The 

10 


14  THE  DOCTRINE  OF  ELECTION 

invitations  of  mercy  are  addressed  to  all  alike,  and  with 
as  much  sincerity  to  each  one,  as  though  he  were  the  only 
sinner  in  the  world.  But  to  obviate  this  objection  con- 
clusively, it  wilJ  be  well  to  consider,  What  is  necessary 
to  constitute  a  sincere  invitation  ?     We  reply, 

1.  That  the  blessing  offered  he  in  actual  existence,  and 
at  the  disposal  of  the  offerer.  If  a  man  invite  me  to  a 
banquet  which  is  not  in  being,  and  which  he  has  not 
ability  to  provide  ;  every  honest  mind  will  pronounce  the 
invitation  insincere. 

%  That  the  offerer  be  willing  his  offer  should  be  ac- 
cepted. If  a  man  invite  me  to  a  banquet,  and  I  ascertain 
that  he  does  not  wish  me  to  accept  the  invitation  ;  1 
should  consider  the  invitation  insincere. 

3.  That  the  invitation  be  made  iipo7i  practicahle  terms. 
Should  you  invite  me  to  a  banquet,  upon  condition  that  I 
first  pluck  the  Sun  from  his  orbit ;  I  should  consider  you 
insincere.     And 

4.  That  the  offerer  be  willing  to  impart  what  he  offers 
to  ail  who  will  accept  it.  If  you  invite  me  to  a  banquet, 
and  I  accept  your  invitation,  but  am  refused  a  seat  at 
your  table  ;  I  should  be  justified  in  considering  the  invi- 
tation insincere. 

We  submit  to  the  objector,  whether  in  any  case  where 
these  four  things  combine,  there  be  not  a  sincore  invita- 
tion. Abstract  from  an  invitation  either  of  these  proper- 
ties, and  I  acknowledge  it  is  insincere.  But  nothing  is 
more  true,  than  that  the  invitations  of  the  gospel  combine 
all  these  properties. 

Pardon  and  eternal  life  are  in  actual  existence,  and  at 
the  disposal  of  a  sovereign  God.  Christ  died  for  the 
non-elect  as  well  as  for  the  elect,  and  therefore  God  has 
mercy  to  offer  to  them  as  well  as  the  elect.  If  the  atone- 
ment had  done  nothing  for  the  non-elect,  so  that  they  are 
precisely  in  the  situation  they  would  have  been  if  no 
atonement  had  been  made,  then  there  is  no  sincerity  in 
announcing  to  them  the  overtures  of  mercy.  If  there  is 
no  salvation  provided  for  them,  so  that  God  offers  what 
he  had  not  to  bestow,  then  his  offers  are  insincere.  But 
salvation  is  provided.  "  All  things  are  ready."  "  There 
is  bread  enough  and  to  spare." 

God  is  willing  the  invitations  of  his  grace  should  b« 


ILLUSTRATED    AND    ESTABLISHED.  15 

accepted.  He  is  willing  every  man  should  come.  '*  As 
I  live,  saith  the  Lord,  I  have  no  pleasure  in  the  death  of 
the  wicked,  but  that  he  turn  and  live."  Nor  is  there  any 
dishonesty  in  these  professions.  If  he  were  unwilling 
the  non-elect  should  accept  the  offers  of  life,  or  if  he  did 
any  thing  independently  of  their  own  voluntary  agency 
to  prevent  their  accepting  it,  there  might  be.  But  it  is 
not  so.  He  never  did,  he  never  will  do  any  thing  to  pre- 
vent a  sinner's  accepting  the  Saviou«r,  if  he  is  willing  to 
accept  him.  ^• 

God  has  also  made  the  offers  of  mercy  upon  terms  that 
are  practicable  and  reasonable.  If  he  had  not,  the  charge 
of  insincerity  would  remain  unanswered.  All  that  is  re- 
quired on  the  part  of  those  to  whom  the  invitations  of  the 
gospel  are  addressed,  is  a  right  disposition  of  heart,  or  in 
other  words,  a  disposition  to  make  the  invitations  of  the 
gospel  welcome.  There  is  nothing  in  the  way  of  accept- 
ing the  offer,  but  a  perverse  will. 

In  connexion  with  this,  God  is  willing  to  bestow  mercy 
on  all  who  will  accept  it.  He  has  said,  "  Him  that  com- 
eth  unto  me,  I  will  in  no  wise  cast  out."  Nor  has  there 
been  an  instance  in  which  this  declaration  has  proved 
untrue.  So  long,  therefore,  as  God  has  mercy  to  bestow 
— so  long  as  he  is  willing  to  bestow  it — so  long  as  he  is 
willing  it  should  be  accepted — so  long  as  he  offers  it 
upon  reasonable  terms,  and  actually  imparts  it  in  every 
instance  where  it  is  not  perseveringly  rejected  ;  it  cannot 
be  said,  that  he  is  insincere  in  the  offers  of  mercy.  The 
sincerity  of  his  offer  does  not  depend  upon  the  perverse- 
ness  which  rejects  it. 

Ohj.  5.  The  doctrine  of  election  represents  God  as 
being  partial  in  the  dispensations  of  his  grace  ;  and  the 
scriptures  declare  that  "  there  is  no  respect  of  persons 
with  God." 

Ans.  That  God  is  discriminating  in  the  dispensations 
of  grace,  is  most  cheerfully  allowed.  He  doubtless  does 
more  for  the  elect  than  for  the  non-elect.  He  makes 
them  willing  in  the  day  of  his  power  ;  he  renews  and 
sanctifies  them  ;  he  matures  them  for  the  glory  which 
shall  be  revealed  ;  he  finally  advances  them  to  heaven. 
This  he  designed  to  do  for  them  from  all  eternity,  while 
none  of  this  he  does  for  the  non-elect.     But  though  he  is 


16  .  THE  DOCTRINE  OF  ELECTION 

thus  discriminating,  he  is  not  partial.  Partiality  is  a 
capricious  preference  of  one  before  another  ;  and  if  it 
could  be  proved  that  the  favor  which  God  exercises 
toward  the  elect  were  the  result  of  mere  caprice,  he 
would  be  chargeable  with  criminal  partiality.  Partiality 
is  a  disposition  to  favor  one  before  another  ivitlwut  reason; 
and  if  it  could  be  proved  that  God  has  no  reason  for  the 
eternal  difference  he  makes  between  the  elect  and  the 
non-elect,  he  would  be  chargeable  with  partiality.  Par- 
tiality is  an  undue  respect  to  the  persons  of  men  ;  and  if 
it  could  be  proved,  that  in  the  method  of  grace,  God  re- 
gards the  elect  rather  than  the  non-elect,  from  an  undue 
respect  to  them.,  or  their  persons,  he  could  not  be  acquit- 
ted of  the  charge  of  partiality.  God  is  not  partial,  be- 
cause his  sovereignty  is  neither  arbitrary,  nor  capricious, 
but  in  all  its  diversified  operations,  under  the  guidance 
of  unerrinor  wisdom  and  infinite  goodness.  God  is  not 
partial,  because,  as  the  moral  governor  of  the  world,  he 
uniformly  treats  men  according  to  their  real  character 
and  conduct.  He  does  not,  through  any  "  respect  of  the 
persons  of  men  in  judgment,"  or  through  the  unguarded 
influence  of  any  private  partialities,  condemn  and  punish 
the  righteous,  nor  approve  and  reward  the  wicked. 
When  I  see  the  sovereign  of  the  universe  regard  the 
prayers  and  alms  of  the  devout  Cornelius,  a  Roman  cen- 
turion, with  equal  complacency  as  though  he  had  been  a 
Jew,  I  can  repeat  the  sentiment  of  Peter  :  "  Of  a  truth  I 
perceive  that  God  is  no  respecter  of  persons,  but  in  every 
nation,  he  that  feareth  God  and  worketh  righteousness, 
is  accepted  with  him." 

Ohj.  6.  The  doctrine  of  election  represents  God  as 
unjust. 

Ans.  It  will  not  be  pretended,  that  he  is  unjust  to  the 
elect.  If  there  be  injustice,  it  is  toward  the  non-elect : 
and  if  he  is  unjust  to  the  non-elect,  it  must  be  that  he 
treats  them  loorse  than  they  deserve.  But  how  does  he 
treat  them  ?  He  casts  them  out  into  outer  darkness, 
where  is  weeping  and  gnashing  of  teeth.  And  is  this 
worse  than  they  deserve  ?  Is  not  this  tne  just  desert  of 
every  child  of  Adam  ?  How  then  can  God  be  accused 
of  injustice,  if  in  his  great  mercy  by  Jesus  Christ,  he  is 
pleased  to  save  a  part  of  the  human  family,  while  he  puij- 


ILLUSTRATED    AND    ESTABLISHED.  17 

ishes  the  other  part  in  proportion  to  their  deserts  ?  If  he 
would  not  be  unjust  in  punishing  the  whole,  surely  he 
would  not  be  unjust  in  punishing  a  part. — But,  perhaps, 
I  ought  to  blush  for  attempting  to  answer  an  objection  so 
full  of  impiety,  as  to  call  in  question  the  justice  of  God 
in  the  dispensations  of  his  grace.  I  would  rather  repeat 
the  answer  of  the  apostle,  "  What  shall  we  say  then  1  Is 
there  unrighteousness  with  God  ?  God  forbid  !"  This 
is  enough  to  cover  the  objector  with  shame.  "  Who  art 
thou,  O  man  !  that  repliest  against  God !" 

Obj.  7.  If  the  doctrine  of  election  be  true,  why  can  I 
not  as  well  live  in  carelessness  and  sin,  as  in  a  punctual 
attendance  upon  the  means  of  grace,  and  the  duties  of  re- 
ligion 1  I  cannot  alter  God's  eternal  decree.     To  this  I 

Ans.  You  can  live  in  carelessness  and  sin  ;  you  can 
cast  off  fear  and  restrain  prayer  ;  you  can  grieve  the 
Holy  Spirit  and  reject  the  Saviour — and  you  can  perish  ! 
If  you  choose  to  leave  your  eternal  salvation  to  the  decree 
of  God,  without  personal  religion  on  your  part,  and  with- 
out any  efforts  to  obtain  it,  you  will,  beyond  all  question, 
die  in  sin  and  sink  down  to  hell.  If  God  has  chosen  you 
to  salvation,  through  sanctijication  of  the  Spirit  and  be- 
lief of  the  truth,  does  it  follow  that  you  will  be  saved,  if 
you  always  reject  the  truth,  and  never  become  holy  ?  Be- 
cause God  determined  to  save  Noah  by  means  of  the  ark, 
does  this  prove  that  the  ark  was  not  necessary,  or  that 
Noah  would  have  been  saved  without  it  ?  Or  might  he 
have  sat  down  with  the  scoffing  world,  and  resolved  not 
to  be  at  the  trouble  of  building  an  ark,  because  God  had 
determined  to  save  him  and  his  family  from  the  flood  1 — 
God  never  determined  the  end  without  determining  the 
means  necessary  to  obtain  it.  If  the  objector  expects 
that  there  is  any  decree  of  election  that  will  save  him 
without  his  own  personal  holiness,  he  will  find  his  expec- 
tation sadly  defeated  at  last. 

Obj.  8.  If  the  non-elect,  left  to  themselves,  will  never 
accept  of  salvation,  and  if  God  has  not  determined  to 
make  them  willing  to  accept  it,  why  are  they  exhorted  to 
repent  and  believe  1 

Ans.  Because  they  are  sinners,  and  it  is  reasonable 
they  should  repent,  whether  elect  or  non-elect.  Because 
there  is  a  Saviour  provided  for  them,  and  it  is  reasonable 

10* 


18  THE  DOCTRINE  OF  ELECTION 

they  should  believe  on  him.  Because,  they  are  able  to 
do  both.  Thfe  doctrine  of  election  does  not  take  away  a 
single  power,  does  not  infringe  upon  a  single  privilege, 
does  not  diminish  the  force  of  a  single  obligation.  Bui 
more  than  this  ;  though  they  never  will  yield  the  contro- 
versy with  God,  and  though  God  has  not  determined  to 
make  them  yield  ;  yet  all  the  exhortations  to  duty  with 
which  they  are  favored,  answer  a  most  important  purpose. 
They  illustrate  the  obduracy  of  their  hearts,  and  prepare 
them  to  see,  and  acknowledge,  and  feel  the  justice  of 
God,  in  their  final  condemnation.  When  they  see  them- 
selves sinking  into  the  pit,  they  will  remember  that  they 
were  once  urged  to  believe  and  live  ;  and  they  and  an 
assembled  universe  will  forever  feel,  thai  the  justice  of 
God  shines  brighter  by  all  the  calls  of  his  msrcy. 

Ohj.  9.  But  the  doctrine  is  calculated  to  drive  men  to 
despair. 

Ans.  It  might  be  calculated  to  drive  men  to  despair, 
if  there  were  any  other  way  by  which  sinners  are  recon- 
ciled to  God.  But  so  long  as  it  is  true,  that  unless  God 
bow  the  stubborn  heart  of  man,  by  the  Oilicacious  and 
almighty  energy  of  his  own  grace,  and  unless  he  always 
meant  to  do  this,  every  living  man  must  perish  ;  we  can- 
not see  how  the  fact,  that  there  is  a  part  of  mankind  for 
whom  he  does  this,  and  for  whom  he  eternally  designed 
to  do  it,  should  drive  sinners  to  despair.  No,  the  doc- 
trine of  election  takes  away  all  false  hopes,  and  no  others. 
It  strips  the  sinner  of  all  his  self-righteousness  ;  h  dis- 
robes him  of  ad  his  vain  pretences  ;  it  tlrags  him  out 
from  all  his  hiding  places,  and  throws  him  mto  the  hands 
of  a  sovereign  God  ;  but  it  takes  away  no  solid  founda- 
tion of  hope.  But  whom  does  the  doctrii;e  of  election 
drive  to  despair  ?  The  people  of  God  1  1  ious  parents  1 
Faithful  ministers  ?  They  would  all  be  in  despair  with- 
out it.  When  cut  off  from  every  other  h(  oe,  they  can 
look  up  to  God's  unchangeable  purpose  to  save,  and  there 
hang  with  comfort  and  delight.  I  ask  again,  tchom  does 
it  drive  to  despair  ?  Convinced  and  distressed  sinners  1 
It  is  upon  this  truth  the  desponding  sinner  throws  him- 
self in  the  last  resort.  He  sees  that  if  discriminating 
mercy  does  not  raise  him  from  the  pit,  he  forever  sinks. 
He  feels  that  he  must  put  his  life  in  his  hand,  and  cast 


ILLUSTRATED    AND    ESTABLISHED.  ,  19 

himself  at  the  footstool  of  sovereignty,  pouring  out  this 
sum  of  all  his  hopes,  "  Lord,  if  thou  wilt,  thou  canst 
make  me  clean  !"  No,  the  doctrine  of  election  drives 
none  to  despair  ;  throws  none  into  discouragement,  but 
the  incorrigible  enemies  of  God. 

Still,  some  may  object  after  all,  that  the  doctrine  of 
election  is  full  of  perplexity,  needless  and  unprofitable, 
and  ought  not  to  be  preached. 

To  this  I  answer,  it  is  one  of  the  plainest  doctrines  in 
all  the  Bible.  It  is  simply  GocTs  determining  to  save 
idiom  lie  will,  and  making  his  oiun  choice  from  among 
this  lost  ivorld,  according  to  his  sovereign  pleasure. 
Surely  there  is  no  perplexity  in  this.  But  if  it  were  a 
perplexing  truth,  this  would  be  a  reason  for  preaching, 
rather  than  not  preaching  it.  Sometimes  the  minds  of 
sinners,  and  young  converts,  and  older  saints,  are  embar- 
rassed by  difficulties  of  their  own  creating,  when  contem- 
plating this  doctrine.  And  one  reason  why  they  are  so, 
is  because  the  doctrine  is  not  frequently  enough  brought 
into  view.  When  this  truth  is  plainly  and  fully  exhibited, 
it  delights  and  nourishes  the  people  of  God.  It  is  the 
sincere  milk  of  the  word  :  and  both  young  and  older 
Christians  always  feel  uneasy,  and  restless,  and  unstable, 
till  they  are  informed  and  established  in  this  important 
doctrine  of  the  gospel. 

If  the  objector  still  thinks  that  this  is  a  very  unprofita- 
ble doctrine,  we  have  to  make  one  inquiry.  Is  it  con- 
tained in  the  Bible  1  If  it  is,  we  beg  the  permission  to 
refer  the  objector  to  that  unequivocal  declaration  of  the 
Holy  Spirit :  '■'■All  scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  and  for 
instruction  in  righteousness."  Observe,  it  is  not  "  all 
scripture  "  except  the  doctrine  of  election ;  but  "  all  scrip- 
ture"— is  ^^ profitable.''^  The  same  reasons  exist  for 
preaching  this  doctrine,  and  for  viewing  it  profitable,  that 
there  were  for  revealing  it. 

But  it  is  more  tedious  than  difficult,  to  follow  the  ob- 
jector through  all  his  windings,  and  expose  his  ever-vary- 
ing expedients  to  shake  off  the  obligation  to  yield  an  im- 
plicit assent  to  this  great  and  blessed  truth.  Some  of 
the  more  common  objections  we  have  attempted  to  obvi- 
ate. After  all,  there  is  a  class  of  objections  that  will  re- 
main unobviated.     They  are  the  objections,  not  of  the 


20  THE  DOCTRINE  OF  ELECTION 

head,  but  of  the  heart.  It  is  easy  to  prove  that  God  is  a 
sovereign,  but  we  cannot  make  wricked  men  submit  to  his 
sovereignty.  It  is  easy  to  demonstrate  the  doctrine  of 
election,  but  it  is  not  in  man  to  make  the  wicked  love  it. 
It  is  important,  therefore,  that  we  make  a  suitable  appli- 
cation of  the  whole  subject.     And, 

1.  From  the  view  we  have  taken  of  our  subject,  we 
cannot  fail  to  discover  some  of  the  reasons  why  the  doc- 
trine of  election  is  so  much  and  so  violently  opposed. — 
With  multitudes,  the  very  reason  why  they  are  hostile  to 
It,  is  because  they  understand  it.  They  see  how  it  affects 
their  interests  for  time  and  eternity.  They  see  how  it 
throws  them  into  the  hands  of  that  God  who  "  hath  mercy 
on  whom  he  will  have  mercy,  and  whom  he  will  he  har- 
deneth."  It  is  because  they  see  it  in  a  light  that  disturbs 
their  sins  and  their  hopes,  that  they  hate  it,  and  oppose  it 
when  it  is  preached.  This  was  the  case  when  it  was 
preached  by  our  Saviour.  On  one  occasion,  when  he 
preached  it  with  great  clearness  and  power,  very  many 
of  those  who  had  for  a  considerable  time  followed  him, 
"  went  back  and  walked  no  more  with  him."  On 
another  occasion,  when  he  preached  it  in  the  synagogue 
at  Nazareth,  his  hearers  were  so  exasperated,  that  they 
made  a  bold  and  desperate  attempt  upon  his  life.  This 
is  the  secret  spring  of  disaffection  to  the  doctrine  ;  icicked 
men  do  not  love  the  sovereignty  of  God ;  they  murmur, 
and  repine,  and  contend,  because  they  are  in  his  hands, 
as  the  clay  in  the  hands  of  the  potter,  and  because  it  de- 
pends on  his  mere  good  pleasure,  whether  they  shall 
choose  life  or  death  ;  whether  they  shall  go  to  heaven  or 
hell.  They  cannot  bear  to  submit  to  a  sovereignty  that 
is  so  absolute.  They  are  not  willing  that  the  destinies 
of  eternity  should  be  in  the  hands  of  God.  They  wish  to 
be  above  God.  They  wish  him  to  alter  his  purposes  re* 
specting  the  salvation  of  men  ;  and  they  are  dissatisfied, 
because  they  cannot  dethrone  him  ;  because  they  cannot 
hinder  his  working  all  things  after  the  counsel  of  his  own 
will,  and  because  they  know  his  counsel  shall  stand,  and 
he  will  do  all  his  pleasure.  It  is  not,  therefore,  because 
the  doctrine  of  election  is  not  true,  that  wicked  men  op- 
pose it,  but  because  it  gives  them  no  peace  till  they  are 
reconciled  to  God.  It  is  because  it  arrays  the  holy  God 
against  them,  and  gives  a  death-blow  to  all  tlieir  selfish 


ILLUSTRATED    AND    ESTABLISHED.  81 

desires  and  selRsh  hopes.  The  same  disposition  that 
hates  the  law  and  the  gospel,  that  hates  God  and  rejects 
his  Son,  that  ioves  sin  and  hates  holiness ;  opposes  the 
doctrine  of  election. 

2.  We  are  taught  by  our  subject,  that  the  opposition 
which  is  made  to  the  doctrine  of  election,  is  exceedingly 
sinful.  It  is  always  sinful  to  oppose  the  truth  as  it  is  in 
Jesus.  And  the  sinfulness  of  that  opposition  rises  in 
proportion  to  the  malignity  of  the  opposition,  and  the  im- 
portance of  the  truth  against  which  it  is  directed.  But 
there  is  no  truth  that  is  opposed  with  greater  bitterness 
by  the  carnal  mind,  than  the  truth  we  have  now  set  be- 
fore you.  Sometimes  the  wicked  feel  when  they  hear  it, 
as  the  murderers  of  Stephen  felt,  when  they  gnashed 
upon  him  with  their  teeth.  What  is  this  but  the  very 
spirit  of  the  damned  2  Against  what  is  all  this  hostility 
directed  1  Against  a  truth  that  gives  the  fullest  and 
clearest  view  of  the  divine  glory.  Against  that  eternal 
purpose,  to  which  must  be  traced  the  gift  of  a  Saviour — 
the  descent  of  the  Holy  Ghost — the  offer  of  mercy — the 
existence  of  the  church,  and  the  happiness  of  heaven. 
No,  not  a  drop  of  mercy  would  have  ever  fallen  upon  our 
desolate  world,  but  for  electing  love.  It  is  owing  to  this 
blessed  and  eternal  purpose,  that  you  are  now  out  of  hell. 
That  you  enjoy  a  day  of  grace,  and  the  means  of  salva- 
tion, is  owing  to  God's  eternal  purpose  to  rescue  from 
perdition,  a  part  of  our  fallen  race.  Not  a  soul  would 
have  been  spared  from  the  desolations  of  the  fall ;  not  a 
sinner  would  have  been  converted  and  saved  ;  not  a  ran- 
somed rebel  brought  home  to  glory  ;  not  a  note  of  the 
everlasting  song  have  vibrated  on  the  ear ;  but  for  the 
eternal  purpose  of  God  to  save  his  people.  And  yet,  it  is 
against  this  fundamental,  this  glorious  truth,  that  all  the 
enmity  of  the  selfish  mind  is  set  in  array.  It  is  against 
this  glorious  truth — that  gives  ministers  all  their  encour- 
agement to  preach.  Christians  all  their  encouragement  to 
pray,  and  sinners  all  their  encouragement  to  repent  and 
believe  the  gospel,  that  the  seed  of  the  serpent  spit  out  all 
their  venom.  O,  whai  would  become  of  our  world,  if 
those  who  hate  the  doctrine  of  election  could  gain  the 
object  of  their  wishes,  and  blot  this  day-star  of  hope  from 
the  sacred  page  !     Well  might  we  "  cry  to  the  rocks  and 


22  THE  DOCTRINE  OF  ELECTION 

the  mountains  to  fall  upon  us,  and  cover  us  from  the 
wrath  of  him  that  sitteth  on  the  throne."  Who  is  pre- 
pared to  bear  the  guilt  of  thus  tearing  away  the  last 
hope  of  a  ruined  world  !  O  sinner,  it  is  the  hidden  oppo- 
sition of  that  rebellious  heart  to  this  precious  truth,  that 
tlius  levels  the  fatal  blow  I  It  is  not  for  the  want  of 
an  inclination  to  strike  the  doctrine  of  election  out  of 
being,  that  you  have  not  done  it,  and  thus  defeated  the 
purposes  of  redeeming  mercy,  and  bathed  heaven  in 
tears.     A?'e  you  this  side  eternity  ?     We  may  add, 

3.  The  doctrine  of  election  ought  to  be  loved. 

God  loves  it.  He  takes  infinite  delight  in  contem- 
plating  the  designs  of  eternal  mercy.  Christ  loves  it. 
There  was  an  hour  when  his  soul  broke  out  in  high  ex- 
pressions of  joy,  while  contemplating  this  truth  in  the 
days  of  his  incarnation  :  "  At  that  time  Jesus  rejoiced  in 
spirit  and  said,  I  thank  thee,  O  Father,  Lord  of  heaven 
and  earth,  that  thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  revealed  them  unto  babes.  Even  so, 
Father,  for  so  it  seemed  good  in  thy  sight."  The  Holy 
Ghost  loves  it.  With  ineffaUe  delight  does  he  enter  our 
world,  as  the  great  agent  to  carry  on  the  designs  of  elect- 
ing grace.  All  holy  beings  love  it ;  and  all  beings, 
whether  sinful  or  holy,  ought  to  love  it.  They  have  no 
reason  for  hating  it,  but  every  possible  reason  for  loving  it. 

If  they  are  bound  to  love  God,  they  are  bound  to  love 
the  doctrine  of  election.  This  doctrine,  more  than  any 
other  in  the  gospel  method  of  salvation,  brings  God  into 
view.  He  formed  the  purpose  of  saving  the  elect,  be- 
cause this  was  the  method  in  which  he  could  manifest  all 
his  perfections  in  the  clearest,  fullest  manner,  and  in  a 
manner  calculated  to  awaken  the  attention  of  the  uni- 
verse, and  fix  it  upon  his  great  and  amiable  character. 
That  character  is  perfect.  Every  thing  that  can  render 
a  being  lovely  and  adorable,  worthy  of  commendation  and 
confidence,  belongs  to  God  without  the  shadow  of  imper- 
fection in  kind  or  degree.  There  are  some  faint  resem- 
blances  of  excellence  in  creatures ;  but  they  are  the  mere 
rays  scattered  from  the  fulness  of  his  glory.  When  from 
this  atom  world,  I  look  up,  and  look  around  me,  and  look 
every  where,  and  every  where  behold  the  living  Deity,  I 
see  perfection  combined  with  perfection,  perfection  illus- 


ILLUSTRATED    AND    ESTABLISHED.  23 

trating  and  beautifying  perfection,  and  cannot  but  feel 
that  it  is  infinitely  desirable  that  this  matchless  excel- 
lence should  be  made  to  appear.  Every  truth  that  illus- 
trates it,  claims  my  highest  regard.  Not  to  delight  in 
the  truth  that  illustrates  it,  is  not  to  delight  in  God.  Not 
to  feel  my  obligation  to  love  the  truth  that  illustrates  it, 
is  not  to  feel  my  obligation  to  love  him. 

If  all  are  bound  to  love  what  is  best,  they  are  bound  to 
love  the  doctrine  of  election.  God  is  infinitely  wise  and 
good,  and  both  knows  and  will  do  what  is  on  the  whole 
wisest  and  best.  As  his  wisdom  enables  him  clearly  to 
see  what  number  and  what  persons  it  is  best  to  save,  so 
his  goodness  disposes  him  to  desire  and  elect  the  very 
number  and  the  very  persons.  In  the  designs  of  a  per- 
fectly wise  and  benevolent  being,  there  can  be  nothing 
that  is  unlovely,  but  every  thing  that  is  lovely.  God 
does  not  call  upon  his  creatures  to  approve  his  purposes, 
merely  because  they  are  his  ;  but  because  they  are  best. 
He  has  formed  no  purpose  merely  because  he  will  form 
it ;  but  because  it  is  best.  He  does  nothing  merely  be- 
cause he  can  do  it ;  but  because  it  is  best.  In  the  holy 
sovereignty  of  the  King  of  kings,  there  is  no  tyranny — 
no  oppression — no  injustice — no  wanton  exercise  of 
power — no  impulse  of  passion  ;  but  every  design  and 
every  event  is  the  result  of  one  eternal  impulse  to  what  is 
best.  The  great  plan  of  the  divine  operations  is  as  good 
as  it  can  be.  It  is  because  the  eye  and  heart  of  God  are 
fixed  on  the  best  possible  results,  that  he  is  a  God  of 
electing  love.  This  is  the  key  to  all  that  is  inscrutable 
in  the  mystery  of  election.  This  is  the  thought  that 
binds  every  creature  in  the  universe  to  "be  still  and 
know  that  he  is  God." 

Yes,  beloved  reader,  the  doctrine  of  election  ought  to 
be  loved.  You  must  not  only  believe,  but  love  it.  If 
you  see  its  discriminating  influence  in  these  effusions  of 
the  Holy  Spirit,  you  must  see  and  adore.  God  is  in  all. 
*'  Shall  the  thing  formed  say  to  him  that  formed  it,  why 
hast  thou  made  me  thus  1  Hath  not  the  potter  power 
over  the  clay  of  the  same  lump,  to  make  one  vessel  unto 
honor,  and  another  to  dishonor?  What  if  God,  willing 
to  show  his  wrath,  and  to  make  his  power  known,  en- 
dured with  much  long-suffering  the  vessels  of  wrath  fitted 


24  THE  DOCTRINE  OP  ELECTION 

to  destruction  ?  And  that  he  might  make  known  the 
riches  of  his  glory  on  the  vessels  of  mercy,  which  he  had 
afore  prepared  to  glory  !"  The  rights  of  the  Creator  are 
merely  nominal,  unless  uncontrolled.  If  God  may  not 
"  do  what  he  will  with  his  own,"  no  matter  hov/  soon  he 
abandons  the  supremacy  of  the  universe.  Impenitent 
men  !  you  must  bow  to  this  holy  dominion.  What  do 
you  hope  to  gain  by  your  opposition  to  discriminating 
grace  ?  Unfriendly  as  these  unhurabled  hearts  may  be 
to  its  searching  influence,  this  hostility  must  cease.  This 
doctrine  must  be  loved.  To  hate  it,  is  to  take  the  side  of 
the  wicked  against  the  righteous.  To  hate  it,  is  to  take 
the  side  of  the  adversary  against  God.  To  hate  it,  is  to 
take  the  side  of  hell  aorainst  heaven.  To  hate  it,  is  to 
be  forever  miserable. 

Do  you  say,  "/  loould  love  it^  if  I  were  one  of  the 
elect  V  Has  it  then  come  to  this  ?  What  if  you  are 
not  one  of  the  elect  ?  Have  you  a  right  to  hate  it  ? 
liave  you  a  right  to  hate  God  for  not  arresting  you  in 
your  own  chosen  way  ?  Have  you  a  right  to  hate  God, 
because  in  the  final  recompense,  he  treats  you  as  you  de- 
serve 1  Have  you  a  right  to  hate  God  for  saving  others, 
merely  because  he  does  not  save  i/ou  ?  "  Is  thine  eye 
evil,  because  he  is  good  ?"  Do  you  cherish  affections  so 
selfish  and  malignant,  that  you  can  rejoice  in  no  felicity 
incompatible  with  your  own  1  Because  i/ou  are  not 
saved,  would  you  have  a  world  of  sinners  perish  ?  Be- 
cause you  will  "  wail  and  gnash  your  teeth,"  will  you 
murmur  that  you  cannot  hear  the  myriads  of  the  re- 
deemed mincrlinor  their  siohs  and  moans  with  yours  ? 
Because  you  will  sink  to  hell,  will  you'complain  that  you 
cannot  behold  the  throne  of  God  sinking  by  the  side  of 
you  ?  O  sinner  !  Where  are  you  ?  What  spirit  is  this  ? 
And  what  is  this  spirit  fit  for,  but  fuel  for  the  unquencli- 
able  flame  ? 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRACT  SOCIETY. 

PERKINS  &L  MARVIN,  Agents, 
Depositor  1/ ,  114,  Washington  Street,  Boston. 


NO.  9. 

THE   PURIFYING   INFLUENCE 


OF    THE 


CHRISTIAN  HOPE. 

Nothing  is  more  common  among  men  than  the 
hope  of  salvation.  Some  cherish  this  hope  from  one 
consideration,  and  some  from  another.  It  is  reasonable, 
therefore,  to  suppose  that  their  hopes  will  lead  to  different 
consequences.  An  apostle  thus  describes  the  hope  of  a 
real  Christian  and  its  results.  "  Behold  what  manner  of 
love  the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  God  :  therefore  the  world  knoweth 
us  not,  because  it  knew  him  not.  Beloved,  now  are  we 
the  sons  of  God  ;  and  it  doth  not  yet  appear  what  we 
shall  be  ;  but  we  know,  that  when  he  shall  appear,  we 
shall  be  like  him  ;  for  we  shall  see  him  as  he  is.  And 
every  man  that- hath  this  hope  in  him  puriheth  himself, 
even  as  he  is  pure."  1  John,  iii.  1,  2,  3.  The  design  of 
this  Tract  is, 

/♦  To  consider  some  of  the  false  hopes  of  mankind, 
f  »To  describe  the  hope  of  a  real  Christian  ;  and 
^,To  show  that  the  hope  of  a  real  Christian  leads  to 
sanctification. 
7^  The  false  hopes  of  mankind  are  various. 

Some  hope  to  be  saved,  merely  from  the  consideration, 
that  Christ  died  to  make  an  atonement  for  sin. 

There  are  i%\\  who  do  not  indulge  some  kind  of  ex- 
pectation of  a  future  well-being.  But  if  you  ask  the 
reason  of  such  expectation,  they  will  tell  you  it  is  by 
Christ.  They  have  some  indistinct  idea  that  they  are 
sinners,  and  of  course  some  sense  of  their  need  of  a 
Saviour  ;  and  hope,  they  can  hardly  tell  why,  that  Christ 
will  save  them.  They  read  that  he  died  for  sinners,  and 
though  they  have  no  realizing  sense  of  their  guilt,  or  of 
what  is  necessary  in  order  to  salvation  ;  yet,  in  some  way 
or  other,  they  believe  that  Christ  will  save  them  from 
hell,  and  make  them  forever  happy. 

11 


2s  PURIFYING    INFLUENCE 

Some  hope  to  be  saved,  because  they  have  done  more 
good  than  evil. 

They  acknowledge  that  they  have  often  transgressed 
the  law  of  God,  but  then  they  think  they  have  often 
obeyed  it ;  and  are  -extremely  unwilling  to  be  convinced, 
that  God  is  under  no  obligation  to  reward  them  for  the 
supposed  good  they  have  done.  They  have  clothed  the 
naked,  fed  the  hungry,  visited  the  sick,  attended  public 
worship,  supported  religious  institutions,  often  prayed, 
and  have  been  very  serious  in  religion  ;  and  are  by  no 
means  so  bad  as  some  others.  One  has  been  very  pru- 
dent in  his  habits,  and  is  more  deservinor  of  favor  than 
the  profligate.  Another  is  less  guilty  than  the  drunkard, 
and  the  drunkard  has  never  committed  theft,  and  the 
thief  has  never  been  guilty  of  murder.  Thus  every  sin- 
ner can  easily  find  some  one  worse  than  himself,  and  in 
himself  some  good  things,  on  account  of  which  he  hopes 
to  be  rewarded.  It  is  perfectly  natural  for  men  to  com- 
pare themselves  with  others  that  are  worse  than  they  ; 
to  place  their  selfish  morality  in  the  scale  with  their  open 
vices  ;  and  so  to  conclude  it  will  be  well  with  them,  be- 
cause they  have  done  more  good,  than  evil. 

There  are  others  that  feel  secure  on  the  ground  that 
all  will  be  saved. 

The  Scriptures  intimate,  that  this  fatal  delusion  would 
be  propagated  as  the  basis  of  ho])e.  "  Beci.use  with  lies 
ye  have  made  the  heart  of  the  righteous  sad,  whom  1 
have  not  made  sad  ;  and  strengthened  the  hands  of  the 
wicked,  tha't  he  should  not  return  from  his  wicked  way? 
by  promising  him  life."  In  the  present  age  of  abound- 
ing wickedness,  this  doctrine  has  obtained  more  credit 
than  in  any  former  age  ;  and  we  have  reason  to  believe, 
that,  absurd  and  contrary  to  Scripture  as  it  is,  it  will 
spread,  and  that  multitudes  will  go  down  to  hell,  with 
this  lie  in  their  riorht  hand. 

Others  hope  to  be  saved,  because  in  some  former 
period  they  imagine  themselves  to  have  been  converted. 

Where  the  gospel  is  faithfully  preached,  most  acknow- 
ledge a  change  of  heart  to  be  indispensable  to  salvation. 
The  greater  part,  who  have  arrived  to  adult  age,  have 
been,  in  a  greater  or  less  degree,  convinced  of  their 
character  and  state.     And  it  seems  as  if  almost  all  had 


OF    THE    CHRISTIAN    HOPE.  3 

hopes  of  having  passed  from  death  unto  life.  They  have 
been  distressed  in  some  past  period,  and  some  change 
has  taken  place  in  their  minds,  which  they  call  conver- 
sion. They  are  conscious  that  there  was  an  alteration  in 
their  feelings  ;  that  they  had  great  distress,  succeeded  by 
great  comfort ;  and  though  they  have  felt  little  or  nothing 
of  the  kind  since,  they  are  unwilling  to  relinquish  the 
hope,  that  their  hearts  were  then  changed.  On  this  hope 
they  have  lived  ever  since.  There  are  many  Christians 
of  this  sort.  Their  hopes  possess  no  purifying  influence  ; 
and  serve  only  to  keep  them  in  a  kind  of  death-like  stu- 
por, and  to  quiet  them  in  their  way  to  thu  pit. 

There  is  another  way  in  which  people  often  attain  a 
hope  of  their  good  estate  ;  which  has  more  of  the  appear- 
ance of  religion,  and  is  often  attended  with  more  lasting 
effects.  I  mean  a  hope,  founded  on  the  mere  counterfeit 
of  the  Christian  graces.  There  are  many,  the  process  of 
whose  supposed  conversion  is  somewhat  like  the  follow- 
ing. They  are  first  awakened  up  to  see  that  they  are 
sinners,  and  are  greatly  distressed  with  apprehensions  of 
the  wrath  of  God.  They  are  fully  convinced  that  they 
must  perish  unless  some  arm  interpose  to  save  them.  In 
this  distressful  hour,  when  they  see  themselves,  as  it 
were,  suspended  over  the  pit  of  endless  destruction,  they 
have  a  view  of  Christ  dying  upon  the  cross  for  them  in 
particular,  and  they  feel  instant  relief.  Ail  their  distress 
is  gone,  and  they  appear  to  be  in  a  new  world.  They 
are  immediately  filled  with  love  to  God,  and  wonder  at 
their  former  opposition.  Now  they  think  they  are  born 
again.  A  great  change  has  taken  place  in  their  feel 
ings  ; — but  why  ?  Because  they  suppose  their  state  is 
different.  Once  they  viewed  God  as  their  enem.y  ;  now 
he  is  their  friend.  Once  they  saw  no  way  of  relief,  but 
the  expectation  was,  that  they  must  perish  forever  ;  but 
now  they  see  that  Christ  died  to  save  them  in  particular, 
and  they  can  say,  '  Heaven  is  mine,  Christ  is  my  Saviour^ 
he  has  pardoned  all  my  sins,  and  purchased  eternal  life 
for  me.'  Now  it  is  easy  to  see  that  this  religious  experi- 
ence may  all  arise  from  mere  selfishness.  It  may  exist, 
without  the  least  degree  of  holy  love  to  God,  or  repent- 
ance, or  faith,  or  submission.  The  love  which  they  feel 
for  God,  and  their  joy,  arise  from  the  Deiiei  that  he  loves 


4  PURIFYING    INFLUENCE 

them,  and  that  their  personal  interest  is  safe.  As  this 
experience  is  founded  in  selfishness,  so  one  realizing 
view  of  the  true  character  of  God,  of  his  holy  law,  and 
of  their  condition  as  condemned  sinners,  destroys  it  all. 
The  moijient  the  delusion  is  dissipated,  their  hearts  rise 
in  rebellion.  And  hence  we  find,  that  those  who  settle 
down  on  such  a  religion  as  this,  are  the  most  confirmed 
enemies  to  the  truth.  These  are  some  of  the  ways  in 
which  sinners  deceive  themselves,  and  bring  ruin  on 
their  souls. 
2r  I  pass  to  describe  the  hope  of  a  real  Christian. 

His  hope  is  ordinarily  preceded  by  a  conviction  that 
he  is  a  totally  selfish  creature,  full  of  opposition  to  the 
true  character  of  God,  under  the  condemninsr  sentence 
of  his  holy  law,  and  deserving  of  the  endless  torments  of 
hell.  The  real  Christian  has  seen  so  much  of  his  heart, 
as  to  know,  that  he  is  naturally  possessed  of  that  spirit  of 
selfishness,  which  would  destroy  God  and  all  his  creatures, 
were  this  possible,  to  make  himself  happy.  And  he 
knows  that  he  hated  those  truths  by  which  God  makes 
himself  known  ;  especially  his  sovereignty,  his  immutable 
decrees,  his  election  of  some  to  holiness  and  life,  and  his 
reprobation  of  others  to  sin  and  death.  In  view  of  these 
truths  he  felt  at  times  dreadful  heart-risins[s.  He  knew 
that  it  was  reasonable  that  he  should  give  himself  into 
the  hand  of  his  Creator,  to  be  disposed  of  as  he  pleased, 
but  every  feeling  of  his  heart  was  against  it.  Now  he 
feels  differently. 

1.  Toivards  God.  He  sees  infinite  moral  beauty  in 
God  himself.  He  now  loves  those  very  things  in  God, 
on  account  of  which  he  once  hated  and  opposed  him, 
especially  his  sovereignty.  He  not  only  sees  it  to  be 
reasonable,  that  God  should  dispose  of  all  things  accord- 
ing to  his  good  pleasure,  but  this  attribute  appears,  espe- 
cially at  times,  peculiarly  sweet  to  him.  There  is  such  a 
fulness  of  power,  wisdom,  justice,  goodness,  truth,  and 
faithfulness  in  God,  that  his  whole  soul  is  swallowed  up 
in  a  sweet  sense  of  his  glory.  Now  these  feelings  did 
not  arise  from  the  apprehension  that  his  sins  were  par- 
doned, and  that  he  should  be  saved  :  for  when  he  first 
felt  his  heart  drawn  out  in  love  to  God,  and  desires  after 
him,  he  had  no  hope,  and  perhaps,  not  a  thought  about 


OF    THE    CHRISTIAN    HOPE.  5 

himself,  whether  he  should  be  saved  or  not.  Self  was 
lost,  and  all  personal  considerations  were,  for  a  time, 
wholly  out  of  sight.  God  was  the  object  of  hi-s  love,  ad- 
miration, and  praise  ;  and  it  seemed  as  if  the  whole  uni- 
verse must  unite  with  him  in  adorinof  such  a  Bein^. 

2.  Towards  himself.  When  his  attention  turns  upon 
his  own  character,  it  appears  odious  to  him.  That  he 
ever  hated  God,  trampled  on  his  law,  and  resisted  his 
authority,  are  considerations  that  sink  him  into  the  deep- 
est contrition.  He  loathes  his  sinful  character  ;  most 
heartily  condemns  the  part  which  he  has  acted,  and  justi- 
fies God  in  condemning  him.  The  more  he  contemplates 
his  own  character,  and  the  enormity  of  his  guilt,  the  more 
he  is  willing  to  sink,  and  to  vindicate  the  law  of  God,  in 
both  its  precept  and  penalty.  It  is  the  moral  glory  of 
God  that  has  attached  such  a  dreadful  character  to  sin, 
and  excited  such  deep  self-abasement.  He  knows  he 
shall  not  be  injured,  even  if  sent  to  hell,  and  God  appears 
just  as  good  in  destroying  as  in  saving.  There  appears 
to  be  perfect  safety  in  being  in  the  hand  of  God,  and  if 
he  had  a  thousand  souls,  he  would  leave  it  with  him  to 
dispose  of  them  as  would  be  most  for  his  glory. 

3.  Toicards  Christ.  When  he  views  the  Lord  Jesus 
Christ,  his  heart  is  drawn  out  in  love  to  him.  In  his 
mediatorial  character,  as  it  is  now  presented  to  his  mind, 
he  sees  infinite  loveliness.  As  it  respects  himself,  he 
feels  ill  deserving,  and  if  saved  at  all,  it  is  his  desire  to 
be  saved  by  sovereign  grace,  and  in  a  way  by  which  God 
will  be  forever  glorified,  and  the  creature  abased.  He 
sees  just  such  a  way  as  this  revealed  in  the  gospel  ;  a 
way  honorable  to  the  divine  law,  that  supports  justice, 
condemns  sin,  and  secures  the  divine  character  in  the 
bestowment  of  pardon,  and  his  heart  falls  in  with  it.  It 
appears  transcendently  glorious  to  his  view.  The  more 
he  contemplates  the  divine  excellences  of  the  Lord  Jesus 
Christ,  and  the  scheme  of  saving  grace  through  his 
atonina;  blood,  the  more  he  is  filled  with  wonder  and  with 
praise. 

These  are  some  of  the  feelings  of  the  true  penitent 
when  he  is  first  "  brought  out  of  darkness  into  God's 
marvellous  light ;"  his  feelings  in  view  of  the  different 
objects  that  are  presented  before  liim.     And  when  he  ro- 
ll* 


6  PURIFYING    INFLUENCE 

fleets  on  what  has  passed  in  his  mind,  and  compares  his 
feelings  with  what  the  word  of  God  requires,  and  with 
what  others  who  give  evidence  of  a  savins  change  of 
heart  have  felt ;  he  is  ready  to  conclude  that  he  is  a  sub- 
ject of  the  renewing  grace  of  God,  and  ventures  to  hope 
he  shall  be  saved.  He  does  it  with  trembling  ;  and  gen-^- 
erally,  it  is  probable,  has  more  or  less  doubts  as  to  his 
sincerity.  He  finds  in  his  heart  so  little  love  to  God,  and 
Christ,  and  the  truth,  that  he  is,  at  times,  cut  off  from  all 
hope  :  still,  on  the  whole,  he  cherishes  the  belief  that  he 
is  interested  in  the  salvation  of  the  gospel ;  and  on  the 
promise  of  a  faithful  God,  he  relies  for  strength  to  over- 
come the  temptations  of  Satan  and  the  world  ;  and  that 
he  shall  finally  be  received  into  the  uninterrupted  enjoy- 
ment of  God,  whom  having  not  seen  he  loves,  and  in 
whom  believing  he  rejoices,  at  times,  with  joy  unspeaka-? 
ble  and  full  of  glory. 
^Jt  remains  to  be  shown.  That  the  hope  of  a  true  Chris 
tian  leads  to  sanctification. 

The  hope  of  a  true  Christian  will  lead  him  to  aspire 
after  greater  degrees  of  love  to  God,  and  enjoyment  in 
him.  There  is  a  natural  beauty  in  the  divine  perfections, 
and  in  the  system  of  divine  truth,  that  may  attract  the 
curiosity  of  impenitent  sinners,  and  afford  them  a  kind 
of  satisfaction.  But  true  Christians  see  the  moral  glory 
of  God,  which  the  wicked,  as  such,  never  can  see.  "God 
hath  shined  in  their  hearts,  to  give  the  light  of  the  know- 
ledge of  the  fjlorv  of  God  in  the  face  of  Jesus  Christ." 
He  has  given  them  a  benevolent  heart,  and  in  this  way,  a 
spiritual  discovery  of  his  glory.  Says  the  apostle,  "  God 
is  love  :  and  he  that  dvvelleth  in  love,  dwelleth  in  God, 
and  God  in  him."  It  is  in  this  way  that  Christians  come 
to  an  experimental  knowledge  of  God  ;  and  the  more 
they  see  of  him  the  more  they  love  him.  Hence  said  the 
Psalmist,  whose  hope  was  well  founded,  "  As  the  hart 
panteth  after  the  water  brooks,  so  panteth  my  soul  after 
thee,  O  God,  My  soul  waiteth  for  the  Lord,  more  than 
they  that  watch  for  the  morning  ;  I  say,  more  than  they 
that  watch  for  the  morning."  Those  who  have  ever  had 
a  view  of  the  moral  glory  of  God,  can  never  rest  satisfied 
with  their  present  attainments  in  the  knowledge,  love, 
and  enjoyment  of  him.     They  love  to  meditate  upon  his. 


OP   THE    CHRISTIAN    HOPE.  7 

perfections ;  and  as  they  grow  in  the  knowledge  of  God, 
so  they  grow  in  divine  love,  and  press  forward  after 
clearer  discoveries  of  his  glory.  It  was  in  this  way  that 
the  apostle  Paul  was  weaned  from  the  world,  and  "  in  a 
strait  betwixt  two,  having  a  desire  to  depart,  and  to  be 
with  Christ ;"  where  he  could  see  more  of  his  glory,  love 
him  better,  and  enjoy  him  without  interruption. 

The  Christian's  hope  leads  him  to  desire  deliverance 
from  sin. 

The  Christian  hates  sin  because  it  is  against  God,  a 
violation  of  his  holy  law.  His  deepest  abhorrence  of  sin 
is  when  he  has  the  clearest  discovery  of  the  divine  glory. 
Hence  said  Job,  "  I  have  heard  of  thee  by  the  hearing 
of  the  ear  :  hut  now  mine  eye  seeth  thee.  Wherefore  I 
abhor  myself  and  repent  in  dust  and  ashes."  The  more 
a  Christian  loves  God,  the  more  he  will  hate  sin,  and  the 
more  will  he  desire  deliverance  from  it  as  the  deadliest 
evil.  Under  a  load  of  sin  and  death,  he  at  times,  groans 
being  burdened,  and  ardently  longs  to  be  freed  from  it. 
Full  well  he  knows  the  bitterness  of  transgression.  With 
what  fervor  does  David  pray  to  be  delivered  from  sin  ; 
and  with  what  abhorrence  does  he  speak  of  it.  "  Wash 
me  throughly  from  mine  iniquity,  and  cleanse  me  from 
my  sin.  For  I  acknowledge  my  transgressions  ;  and  my 
sin  is  ever  before  me.  Purge  me  with  hyssop,  and  I  shall 
be  clean  :  wash  me,  and  I  shall  be  whiter  than  snow." 
But  you  will  ask,  do  not  professing  Christians  sin  1  those 
who  give  the  most  evidence  of  religion  1  Yes.  And 
they  are  willing  to  confess  before  God  and  the  world  that 
they  sin.  And  they  are  prepared  in  their  hearts  to  justify 
that  law  whicli  threatens  sin  with  everlasting^  destruction. 
They  can  say,  we  will  love  God,  though  he  execute  this 
law  upon  us.  At  times  they  are  overwhelmed  in  a  view 
of  their  sins,  committed  in  violation  of  the  holy  com.* 
mands  of  God. 

The  Christian's  hope  leads  him  to  increasing  discov- 
eries of  the  riches  of  divine  grace,  in  the  plan  of  salvation. 

The  work  of  redemption  is  a  subject  into  which  the 
angels  desire  to  look,  and  on  which  they  meditate  with 
increasing  astonishment.  The  more  a  Christian  sees  his 
own  wretchedness,  the  more  will  he  adore  the  rich  grace 
of  God  displayed  in  the  gospel.     God,  in  Christ,  recon- 


b  PURIFYING    INFLUENCE 

ciling  the  world  unto  himself,  and  making  sinners  the 
partakers  of  his  own  moral  likeness  and  blessedness,  is  a 
subject  on  which  he  loves  to  meditate.  And  when  he 
has  a  clear  view  of  it,  as  he  sometimes  has,  he  is  ready 
to  say  with  the  apostle,  "  O  the  depth  of  the  riches,  both 
of  the  wisdom  and  knowledge  of  God  !"  The  more  he 
contemplates  the  work  of  redemption,  the  more  he  loves 
to  contemplate  it,  and  the  more  he  is  filled  with  praise 
and  astonishment.  It  is  a  subject  that  has  a  powerful 
effect  on  his  mind,  and  operates  as  a  strong  dissuasive 
from  sin. 

Through  the  influence  of  the  hope  that  is  in  him,  the 
Christian  is  led  highly  to  esteem  the  word  of  God.  He 
looks  upon  the  Scriptures  as  containing  the  treasures  of 
wisdom  and  knowledafe.  Here  he  comes  to  the  most  in- 
timate  acquaintance  with  the  perfections  and  will  of  God. 
Here  he  finds  his  own  character  and  wretched  condition 
as  a  sinner  clearly  pointed  out.  Here  he  finds  the  way 
of  deliverance  from  sin  and  hell,  and  the  perfect  rules  of 
life.  The  Scriptures  are,  to  the  Christian,  full  of  instruc- 
tion. They  are  a  light  shining  in  a  dark  place.  There 
is  no  treasure  he  so  highly  values.  He  listens  to  the 
Bible  as  the  voice  of  God.  It  appears  a  reality.  Con- 
sidered as  a  history  of  God  and  his  Providence,  and  as 
containing  rules  of  duty  to  the.  universe,  nothing  can 
equal  its  worth.  And  he  is  ready  to  say  with  the  Psalm- 
ist, "  Thy  word  is  very  pure ;  therefore  thy  servant 
loveth  it." 

The  system  of  truth  contained  in  the  Scriptures,  is  as 
really  nourishing  to  his  soul,  as  food  is  to  his  body.  He 
loves  the  truth  for  the  same  reason  that  he  loves  God. 
When  he  feels  as  he  ought,  and  as  he  does  sometimes 
feel,  the  truth  affords  him  a  sweet  satisfaction.  He  loves 
to  realize  that  there  is  a  God  of  infinite  perfection.  And 
from  the  complacency  which  he  feels  in  him,  he  is  led  to 
rejoice  that  he  has  formed  a  plan  of  operation,  embracing 
all  things  from  everlasting  to  everlasting.  He  is  assured 
that  God  knows  what  is  best  to  be  done,  and  that  under 
his  government  the  greatest  ultimate  good  will  be  secured. 
And  it  is  from  his  love  to  God,  he  rejoices  that  he  has 
created,  preserves,  and  governs  all  things  with  a  view  to 
his  own  glory.     The  moment  a  person  sees  the  nioral 


OF    THE    CHRISTIAN    HOPE.  9 

glory  of  God,  he  finds  reason  to  rejoice  in  the  doctrine  of 
divine  decrees  and  government,  in  its  utmost  extent. 
The  supremacy  of  God  has  always  been  a  subject  of  de- 
lightful contemplation  to  Christians.  It  is  the  foundation 
of  their  peace,  and  absolutely  essential  to  it.  And  the 
clearer  discoveries  they  have  of  the  universal  government 
of  God,  the  higher  their  joy  rises.  Hence  the  Psalmist, 
when  favored  with  a  special  view  of  God  as  the  sovereign 
disposer  of  all  things,  breaks  out  in  the  following  strain, 
"  The  Lord  reigneth  ;  let  the  earth  rejoice." 

The  election  of  som.e  of  mankind  to  holiness  and  eter- 
nal life,  is  a  source  of  joy  to  Christians.  They  are  not 
pleased  with  this  truth  principally  on  account  of  a  per- 
sonal interest  in  it.  It  is  as  precious  with  respect  to 
others  as  to  themselves.  They  rejoice  that  it  is  consist- 
ent for  God  to  save  some,  that  he  has  revealed  this  pur- 
pose ;  and  they  feel  willing  that  he  should  save  just  whom 
he  pleases.  They  are  satisfied  with  the  purpose  of  repro- 
bation, from  the  consideration  that  it  is  not  for  the  glory 
of  God  to  save  all.  Their  submission  to  this  doctrine 
does  not  arise  from  a  supposed  personal  exemption. 
They  would  be  satisfied  with  it,  had  they  not  the  least 
hope  of  pardon.  The  doctrine  appears  just  as  good  with 
application  to  themselves,  as  to  others.  There  is  nothing 
selfish  in  the  foundation  of  a  Christian's  hope.  It  rests 
on  the  consciousness  that  he  does  love  God,  hate  sin,  and 
delight  in  the  way  of  salvation,  as  revealed  in  the  gospel. 
The  love  which  Christians  feel  to  the  truths  of  God's 
word,  is  an  expression  of  their  love  to  him.  Hence  the 
more  they  see  of  the  truth,  the  more  they  see  him,  and 
are  filled  with  joy.  It  is  only  through  the  truth  that 
they  know  God,  and  are  conformed  to  his  moral  image. 
Hence  Christ,  in  one  of  his  last  interviews  with  his  dis- 
ciples, made  this  affectionate  prayer  to  the  Father  for 
them,  "  Sanctify  them  through  thy  truth,  thy  word  is 
truth."  It  is  by  believing,  loving,  and  practising  the 
truth,  that  Christians  give  evidence  of  the  sanctifying 
operations  of  the  Holy  Ghost  upon  their  hearts. 

A  Christian's  hope  will  make  him  prayerful. 

The  more  a  Christian  sees  God,  the  more  he  feels  and 
loves  to  feel  his  entire  dependence  upon  him  :  and  the 
more  he  becomes  acquainted  with  his  own  heart,  the 


10  PURIFYING   INFLUENCE 

more  he  sees  his  need  of  help  from  God,  to  overcome  the 
temptations,  and  escape  the  dangers  to  which  he  is  ex- 
posed. This  help  he  obtains  by  prayer.  God  usually 
makes  his  children  see  their  need  of  help,  and  disposes 
them  to  ask  it,  before  he  grants  them  favor.  It  is  impos- 
sible for  a  Christian  to  maintain  spiritual  life  without 
prayer.  He  who  gives  the  world  evidence  that  he  lives 
without  prayer,  tells  them  that  he  has  no  religion.  A 
prayerless  Christian  is  an  absurdity.  Just  in  proportion 
as  a  person  hates  sin,  will  he  feel  desirous  that  God,  on 
whom  he  feels  wholly  dependent,  would  deliver  him  from 
it.  Christians  at  times  feel  inexpressibly  strong  desires 
to  promote  the  spiritual  good  of  their  fellow  creatures. 
And  how  do  they  hope  to  benefit  them  ?  They  know  that 
they  cannot  awaken  them  to  one  serious  thought,  to  one 
holy  resolution  ;  but  they  realize  that  God  is  able  to  turn 
their  hearts  ;  and  they  look  to  him  for  help.  As  Chris- 
tians grow  in  grace,  and  approach  the  end  of  their  jour- 
ney, they  grow  in  prayerfulness.  It  is  by  communion 
with  God  in  humble  persevering  desires  of  the  soul,  that 
they  testify  to  those  around  them  the  purifying  influence 
of  their  hope. 

The  hope  of  a  real  Christian  will  lead  to  a  due  observ- 
ance of  all  instituted  duties  ;  to  a  life  devoted  to  God. 

It  was  not  without  design  that  Christ  instituted  a 
church,  and  enjoined  it  on  all  who  possess  his  spirit,  to 
make  a  public  profession  of  their  love  to  him,  by  joining 
themselves  to  his  church,  and  partaking  of  the  holy  sup- 
per which  he  appointed,- in  commemoration  of  his  death. 
The  positive  duties  which  the  gospel  enjoins,  are  as  really 
binding  on  men  as  moral  duties  ;  and  no  Christian  can 
feel  justified  in  the  neglect  of  them.  Said  Christ,  "  If 
ye  love  me,  keep  my  commandments."  There  was  a 
beautiful  representation  given  of  Christian  character, 
when  it  was  said  of  Zachariah  and  Elizabeth,  "  They 
were  both  righteous  before  God,  walking  in  all  the 
commandments  and  ordinances  of  the  Lord  blameless." 
None,  who  hope  they  are  Christians,  h.ave  the  least  ex- 
cuse for  neglecting  instituted  duties.  And  those  who 
love  God,  will  desire  no  excuse.  It  will  be  a  privilege, 
as  well  as  duty,  to  walk  in  all  the  statutes  of  the  Lord. 
They  have  chosen  the  law  of  God  to  be  the  guide  of  their 


OF   THE    CHRISTIAN   HOPE.  11 

lives.  Prompted  by  supreme  love  to  him  whom  they 
have  chosen  for  their  portion,  they  are  ready  to  make  any 
personal  sacrifice,  that  his  honor,  or  the  prosperity  of  his 
cause  may  require.  Such  are  the  fruits  of  a  Christian's 
hope. 

From  the  preceding  remarks  we  are  led  to  conclude, 
that  the  number  of  real  Christians  is  comparatively  small. 

Every  real  Christian  has  been  created  in  Christ  Jesus 
unto  good  works  ;  and  these  are  his  evidence  of  having 
passed  from  death  unto  life.  In  every  age  of  the  church 
there  have  been  some  of  this  description.  In  the  early 
days  of  the  world,  we  find  Enoch,  Noah,  Abraham, 
Daniel,  the  three  Jev/s,  with  many  others,  whose  hope 
rested  on  solid  evidence.  And  in  no  period  has  God  left 
himself  without  witnesses  of  the  power  of  his  grace.  But 
in  every  age,  the  great  mass  of  mankind  have  manifested 
a  different  spirit.  They  have  not  sought  the  glory  of 
their  Creator,  submitted  to  his  will,  regarded  his  institu- 
tions, believed  the  truths  of  his  word,  or  devoted  them- 
selves to  his  cause  :  but  they  have  possessed  a  spirit  of 
selfishness,  which  has  led  them  to  oppose  his  authority, 
to  hate  his  character,  to  trample  on  his  commands,  to 
neglect  his  cause,  and  even  to  combine  their  efforts  to 
root  out  the  remembrance  of  his  name  from  the  earth. 
If  we  are  to  consider  those  only  as  Christians,  who 
appear  to  be  actuated  by  a  single  eye  to  the  glory  of  God, 
to  hate  sin,  to  love  the  Lord  Jesus  Christ,  his  institutions, 
his  doctrines,  and  to  devote  themselves  to  the  promotion 
of  his  cause,  then  the  number  of  real  Christians  must  be 
very  small. 

From  this  subject,  it  also  appears  exceedingly  impor- 
tant that  mankind  should  understand  the  peculiar  doc- 
trines of  the  gospel. 

It  deeply  concerns  every  candidate  for  immortality  to 
know  what  spirit  he  is  of;  whether  he  is  interested  in 
the  favor  of  God,  or  under  the  curse  of  his  law.  God 
commands  men  to  determine  this  important'  question. 
But  how  can  they  determine  this  without  a  knowledge  of 
the  truth  ?  How  can  they  know  what  their  feelings 
towards  God  are,  unless  they  understand  his  true  charac- 
ter ?     If  mankind  are  under  the  most  solemn  obligation 


12  THE    CHRISTIAN    HOPE. 

to  love  God,  to  obey  his  law,  and  to  embrace  the  gospel : 
then  it  is  highly  important  that  they  should  clearly  under- 
stand the  truth,  since  it  is  by  this  only  that  they  can  ob- 
tain a  right  knowledge  of  God,  of  Christ,  and  of  their 
duty.  Those  who  do  not  understand  the  truths  of  the 
gospel,  must  be,  in  a  great  measure,  ignorant  of  them- 
selves ;  and  of  course  it  is  impossible  for  them  to  have  a 
hope,  accompanied  by  proper  evidence,  of  having  passed 
from  death  unto  life. 

Finally  ;  all  who  hope  they  are  the  subjects  of  divine 
grace,  are  bound  to  try  themselves  in  the  light  of  truth. 

To  be  given  up  to  a  false  hope,  is  of  all  situations  the 
most  dangerous.  Such  are  shielded  against  conviction. 
The  threatenings  of  the  word  of  God  do  not  alarm  them. 
But  such  as  have  settled  down  on  a  false  hope,  though 
they  may  feel  secure,  have  more  reason  to  be  alarmed 
than  those  who  have  no  hope.  Very  few  have  given  up 
their  hope  in  this  world.  Where  a  person  first  finds  rest, 
he  usually  remains  through  life.  Hence,  it  is  of  vast  im- 
portance that  we  examine  our  hearts,  and  not  be  deceived. 
*'  He  that  hath  this  hope  in  him,  purifieth  himself,  even 
as  he  is  pure."  The  hope  of  a  real  Christian,  leads  to 
sanctification.  But  do  the  hopes  of  mankind  generally, 
possess  a  purifying  influence  1  There  are  many,  we  have 
reason  to  believe,  who  hope  they  are  Christians  against 
evidence,  hope  in  the  midst  of  a  general  neglect  of  duty. 
But  of  what  avail  is  a  hope  that  has  no  purifying  influ- 
ence ?  that  leaves  its  possessor  a  selfish,  prayerless,  im- 
penitent enemy  to  God  ?  Every  false  hope  shall  perish, 
when  God  taketh  away  the  soul.  O  how  much  to  be  de- 
plored is  the  state  of  that  man,  who  thinks  he  is  ripening 
for  heaven,  when  he  is  ripening  for  hell  !  Whose  dreams 
of  safety  shall  last  only  till  death,  and  who,  instead  of 
ascending  to  glory,  shall  descend  into  the  regions  of  end- 
less mourning  ! 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 
Depository,  114,  Washington  Street,  Boston. 


vro.  10. 

THE 

PERSONALITY    AND    OFFICES 

OF    THK 

HOLY   SPmiT. 

In  the  work  of  redemption  God  makes  the  fullest 
manifestation  of  himself  In  this  divine  work  the  united 
glory  of  the  Father,  the  Son,  and  the  Holy  Spirit,  shines 
with  the  greatest  brightness.  It  enables  us  to  contem- 
plate distinctly  the  Three,  who  unitedly  are  the  One 
Jehovah,  the  God  of  salvation.  To  the  Divine  Three, 
peculiar  offices  are  respectively  ascribed,  the  accomplish- 
ment of  which  constitutes  the  great  work  of  redemption. 
This  work  is  One.  It  corresponds  with  the  mode  of  the 
Divine  Existence,  which  comprises  three  Persons  exist- 
ing in  perfect  unity  of  being  and  design.  In  this  Tract 
it  is  proposed  to  exhibit  som.e  of  the  testimonies  which 
the  Holy  Spirit  has  given  in  the  sacred  Scriptures  re- 
specting his  own  Personality  and  Office. 

I.  The  Scriptures  afford  abundant  proof  of  the  Per- 
sonality of  the  Holy  Spirit.  In  other  words,  they  teach 
that  he  is  a  personal  Agent,  in  the  same  sense  that  the 
Father  is  a  personal  Agent,  or  that  the  Son  is  a  personal 
Agent, 

In  exhibiting  some  of  the  proofs  which  the  Scriptures  . 
afford  that  he  is  such  an  Agent,  I  begin  with  the  bene- 
diction which  concludes  the  Second  Epistle  to  the 
Corinthians.  "  The  grace  of  our  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all."  In  this  form  of  blessing,  which 
is  implicitly  a  prayer,  while  it  is  evident  that  Christ  is 
named  as  an  Agent  distinct  from  the  Father,  it  is 
equally  evident  that  the  Holy  Spirit  is  named  as  an 
Agent  distinct  from  either. 

12 


a  PERSONALITY    AND    OFFICES 

In  Christ's  commission  to  his  disciples,  just  before 
his  ascension,  he  says,  "Go  ye,  therefore,  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost."  Matt,  xxviii.  19. 
Here  are  the  same  Three  to  be  always  acknowledged 
distinctly  in  the  administration  of  the  sacred  ordinance  of 
baptism.  The  Son  is  to  be  acknowledged  in  distinction 
from  the  Father,  and  the  Holy  Ghost  in  distinction  from 
both  the  Father  and  the  Son.  It  is  therefore  plainly 
implied,  that  as  the  Father  is  an  Agent,  and  the  Son  an 
Agent,  so  also  is  the  Holy  Ghost.  Speaking  of  the 
united  participation  of  believing  Jews  and  believing 
Gentiles  in  the  blessings  of  the  gospel,  the  apostle  says, 
"  For  through  him  [Christ]  we  both  have  access  by 
one  Spirit  unto  the  Father."  Eph.  ii.  18.  The  same 
distinction  implying  three  Agents,  is  here  brought  to 
view. 

There  is  another  class  of  texts  which  more  directly 
assert  the  Personality  of  the  Holy  Spirit — those  which 
ascribe  personal  agency  to  him.  If  a  being  who  acts, 
is  an  agent ;  and  if  one  who  acts  voluntarily  and  under- 
standingly,  is  a  Personal  Agent,  it  will  appear  from  the 
texts  which  follow,  that  the  Holy  Spirit  is  such  an 
Agent.  Our  Saviour  told  his  disciples,  "  The  Com- 
forter, which  is  the  Holy  Ghost,  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things,  and 
bring  all  things  to  your  remembrance,  whatsoever  I 
have  said  unto  vou."  John  xiv.  26.  "  When  the  Com- 
forter  is  come,  whom  I  will  send  unto  you  from  the 
Father,  even  the  Spirit  of  truth,  which  proceedeth  from 
the  Father,  he  shall  testify  of  me."  John  xv.  26.  "  If 
I  go  not  away,  the  Comforter  will  not  come  unto  you ; 
but  if  I  depart,  I  will  send  him  unto  you.  And  when 
he  is  come,  he  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment."  John  xvi.  7,  8.  In 
these  divine  declarations,  the  Holy  Spirit  is  expressly 
said  to  perform  the  agency  of  teaching,  reminding,  testi- 
fying, reproving.  As  an  intelligent  Agent  he  is  sent 
to  perform  these  acts :  He  proceeds  from  him  who  sends 
him :  He  comes  and  accomplishes  the  agency  assigned 
to  him.  What  can  be  plainer  than  the  exhibition  which 
is  here  made  of  the  Holy  Spirit's  Personality  ? 


OP    THE    HOLY    SPIRIT.  3 

In  the  passages  referred  to  in  the  margin,*  we  read  of 
his  speaking  through  the  apostles  ;  revealing ;  teaching ; 
bearing  witness ;  separating  men  to  the  apostleship ; 
sending  them  forth  to  preach;  signifying  his  pleasure 
respecting  particular  acts  of  the  apostles ;  forbidding 
them  to  preach  in  certain  places ;  appointing  overseers 
to  the  church ;  inspiring  the  ancient  prophets  ;  effecting 
the  renovation  of  the  heart ;  conferring  gifts  on  men  ; 
giving  efficacy  to  the  preaching  of  the  gospel ;  leading 
Christ ;  giving  spiritual  life ;  dictating  to  the  apostles  ; 
searching  the  deep  things  of  God  ;  strengthening  the 
servants  of  God  with  might ;  speaking  to  the  churches  ; 
being  grieved,  &c.  Can  these  operations  be  ascribed  to 
any  other  than  an  intelligent,  voluntary  Agent?  And 
does  not  the  fact  that  they  are  ascribed  to  the  Holy 
Spirit,  prove  that  he  is  such  an  Agent  1  If  all  these 
instances  are  to  be  resolved  into  the  bold  fiorure  of 
personification,  is  it  not  without  a  parallel  in  all  the 
sacred  writings,  even  the  most  poetical,  and  much  more 
the  prosaic  ? 

The  Holy  Spirit  is  an  adorable  Agent,  a  Person  in 
the  Holy  Trinity,  possessing  attributes  equal  with  those 
of  the  Father  and  the  Son.  It  is  true,  that  he  is  sent 
by  the  Father,  and  the  Son  ;  that  he  receives  from  the 
Son  and  communicates  to  men.  Christ  promised  his 
disciples,  "  I  will  send  him  unto  you ;"  and  he  said, 
"  He  shall  glorify  me  ;  for  he  shall  receive  of  mine,  and 
shall  show  it  unto  you."  John  xvi.  7  and  14.  But  this 
does  not  imply  any  inferiority  in  his  nature  or  attributes. 
It  only  shows  that  in  the  Divine  operations  by  the  Father, 
Son,  and  Holy  Ghost,  there  is  an  official  order.  That 
no  inequality  exists  between  them,  is  evident,  since  the 
work  which  is  ascribed  to  the  Holy  Spirit  in  the  economy 
of  redemption,  is  no  less  that  of  divine  efficiency,  than 
what  is  ascribed  to  the  Father,  or  the  Son.  It  is  no  less 
an  exertion  of  omnipotence  to  renew,  than  to  create ; 
no  less  an  exhibition  of  divine  goodness  and  g  ace  to 
sanctify,  than  to  atone, 

*  Mark'xiii.  11.  Luke  ii.  26  ;  xii.  12.  Acts  v.  32  5  xiii.  2;  xiii,  4  ;  xv 
28  J  xvi.  6  ;  xx.  28  3  xxviii.  25.  Tit.  iu.  5  ;  Heb.  ii.  4.  }  Pet.  i.  12.  Matt, 
iv.  1.  John  \i.  63.  Acts  ii.  4.  1  Ccr.  ii.  10.  Eph.  iii.  16.  Rev.  ii.  7. 
Eph.  iv.  30, 


4  PERSONALITY    AND    OFFICES 

The  Holy  Spirit  is  by  those  who  are  inspired  by  him 
expressly  called  God.  When  Ananias  had  been  guilty 
of  attempting  to  deceive  the  apostles  respecting  the  price 
of  his  possession,  Peter  said,  "  Why  hath  Satan  filled 
thine  heart  to  lie  to  the  Holy  Ghost,  and  to  keep  back 
part  of  the  price  of  the  land  ?  Whiles  it  remained,  was 
it  not  thine  own  ?  and  after  it  was  sold,  was  it  not  in 
thine  own  power  ?  Why  hast  thou  conceived  this  thing 
in  thine  heart  ?  thou  hast  not  lied  unto  men,  but  unto 
God."  Acts  V.  3,  4.  Spiritual  teaching,  convicting  men 
of  sin,  renewing  the  heart,  sanctifying  the  aifectionsy 
producing  holy  love,  repentance,  faith,  and  all  the  Chris- 
tian graces,  are  called  the  operations  of  God.  and  are  as- 
cribed to  God.  But  the  same  operations  and  elfects  are 
ascribed  to  the  Holy  Spirit.  Therefore,  the  Holv  Spirit 
is,  according  to  the  Scriptures,  truly  God. 

Both  the  Personality  and  Divinity  of  the  Holy  Spirit 
are  clearly  proved  by  what  our  Saviour  says  of  the  pecu- 
liar heinousness  of  the  sin  of  blasphemy  as^ainst  him. 
"  Verily  I  say  unto  you,  all  sins  shall  be  forp:iven  unto 
the  sons  of  men,  and  blasphemies  wherewith  soever  they 
shall  blaspheme  :  But  he  that  shall  blaspheme  against 
the  Holy  Ghost  hath  never  forgiveness,  but  is  in  dany-er 
of  eternal  damnation."  Mark  iii.  28,  29.  In  these 
words,  blasphemy  against  the  Holy  Ghost  is  reTjresented 
as  distinct  from  all  other  kinds  of  blasoheray.  They 
teach  that  men  may  blaspheme  the  Father,  and  tnat  they 
may  blaspheme  the  Son,  and  yet,  on  the  terms  oi  the 
gospel,  be  forgiven  ;  but  that  if  they  blaspheme  th.«j  Holy 
Ghost,  they  cannot  be  forgiven.  Consequently^  the  Holy 
Ghost  is  not  a  mere  influence  or  attribute  of  the  Fafher, 
or  of  the  Son  ;  for  if  he  were,  to  blaspheme  that  influence 
or  attribute,  would  be  the  same  tiling  as  to  blasoheme 
the  Father  or  the  Son.  But  a  distinction  is  here  made 
by  our  Saviour  between  that  blasphemy  which  is  against 
the  Holy  Ghost,  and  all  other  kinds  wherewith  soever  they 
shall  blaspheme.  Since,  therefore,  blasphemy  against 
the  Holy  Ghost  is  distinct  from  that  against  the  Father, 
or  the  Son,  the  Holy  Ghost  is  distinct  from  either  of  the 
other  adorable  Persons  in  the  Trinity  ;  and  being  One 
against  whom  men  are  liable  to  commit  blasphemy,  this 
distinction  implies  personal,  or  voluntary  and  intelligent 
agency. 


OF    THE    HOLY    SPIRIT.  5 

This  declaration  of  our  Saviour  proves  also  the  Divinity 
of  the  Holy  Spirit ;  for  why  should  that  blasphemy  which 
is  committed  against  him  be  forgiven  "  neither  in  this 
world,  neither  in  the  world  to  come,"  Matt.  xii.  32,  while 
all  other  kinds  of  blasphemy  may  be  forgiven,  if  supreme 
majesty  and  glory  do  not  belong  to  the  Holy  Spirit  ? 

But  while  the  Scriptures  plainly  teach,  that  the  Father 
is  a  Divine  Person,  and  that  the  Son  is  a  Divine  Person, 
and  that  the  Holy  Spirit  is  a  Divine  Person  ;  they  as 
plainly  teach,  that  these  Three  are  One  God.  That 
there  is  no  contradiction  or  absurdity  in  this,  is  evideiit, 
because  the  Scriptures  do  not  teach  that  they  are  Three 
in  the  same  sense  that  they  are  One  ;  but  that  there  is 
such  a  distinction  between  them,  that  personal  agency 
may  be  ascribed  to  each ;  and  such  a  union,  that  they  are 
the  One  Only  God.  This  distinction  and  union  do  in- 
deed involve  a  mystery  ;  but  it  is  a  mystery  v^'hich  is 
essential  to  all  our  hopes  in  reference  to  eternity.  This 
will  appear  evident  by  considering 

II.  The  peculiar  Offices  of  the  Holy  Spirit.  The 
offices  which  he  sustains  are  connected  with  those  of  the 
Father  and  of  the  Son  in  the  work  of  redemption.  The 
peculiar  offices  of  the  Son  are  to  make  an  atonement  by 
taking  upon  himself  our  nature,  and  offering  up  himself 
a  sacrifice  for  sin  ;  to  make  intercession  for  those  who 
come  unto  God  by  him  ;  to  hold  the  keys  of  death  and 
hell,  and  maintain  a  mediatorial  government  over  the 
church,  and  all  things  in  heaven  and  earth  pertaining  to 
its  interests.  The  Spirit  is  given  to  him  without  mea- 
sure ;  which  implies  that  the  attributes  of  the  Holy  Spirit 
are  employed  in  accomplishing  the  redemption  which  the 
Lord  Jesus  as  mediator  has  undertaken.  The  agency 
which  the  Holy  Spirit  performs  in  redemption,  pertains  to 
his  peculiar  offices. 

That  state  of  mind  in  which  the  impenitent  are  when 
they  are  sensible  of  their  sinfulness,  guilt,  and  danger,  is 
effected  by  the  agency  of  the  Holy  Spirit.  Christ  prom- 
ised his  disciples,  "  If  I  depart,  I  will  send  him  unto  you. 
And  when  he  is  come,  he  will  reprove  the  world  of  sin, 
and  of  righteousness,  and  of  judgment."     John  xvi.  7,  8. 

The  renovation  of  the  heart  is  ascribed  to  the  Holy 
Spirit.    "  Jesus  answered,  Yerilv,  verily,  I  sav  unto  thee, 

12* 


6  PERSONALITY    AND    OFFICES 

except  a  man  be  born  of  water,  and  of  the  Spirit,  he  can 
not  enter  into  the  kingdom  of  God."  John  iii.  5.  The 
apostle  says,  "  Not  by  works  of  righteousness  which  we 
have  done,  but  according  to  his  mercy  he  saved  us,  by 
the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost."    Titus  iii.  5. 

The  Holy  Spirit  having  produced  conviction,  and  con- 
version, carries  on  the  work  of  grace  in  the  heart,  till  the 
redemption  of  the  soul  unto  God  is  completed.  The  love 
of  God  is  shed  abroad  in  the  hearts  of  believers  by  the 
Holy  Ghost :  Rom.  v.  5.  They  abound  in  hope  by  his 
power  :  Rom.  xv.  13.  The  graces  by  which  they  are 
distinguished, — love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  meekness,  temperance,  are  the 
fruits  of  the  Spirit :  Gal.  v.  22,  23. 

It  was  by  revelation  made  by  the  Holy  Spirit,  that  all 
the  prophecies,  the  divine  precepts,  admonitions,  prom- 
ises, and  all  the  truths  recorded  in  the  sacred  Scriptures 
were  given.  "  Holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost."  2  Peter  i.  21.  He  dictated 
by  special  revelation  all  they  wrote.  "  All  Scripture  is 
given  by  inspiration  of  God."    2  Tim.  iii    16. 

Miraculous  gifts  with  which  the  apostles  and  others 
were  endowed  to  prove  the  divine  origin  of  the  gospel, 
were  conferred  by  the  Holy  Spirit.  This  the  apostle 
very  explicitly  declares  :  "  To  one  is  given  by  the  Spirit 
the  word  of  v/isdom  ;  to  another  the  word  of  knowledsxe 
by  the  same  Spirit ;  to  another  faith  by  the  same  Spirit ; 
to  another  the  gifts  of  healing  by  the  same  Spirit ;  to  an- 
other the  working  of  miracles  ;  to  another  prophecy  ;  to 
another  discerning  of  spirits  ;  to  another  divers  kinds  of 
tongues  ;  to  another  the  interpretation  of  tongues  :  but 
all  these  worketh  that  one  and  the  self-same  Spirit,  divid- 
ing to  every  man  severally  as  he  will."    1  Cor.  xii.  8 — 11. 

Thus  it  appears,  that  in  the  divine  work  of  redemption 
in  which  the  Father,  Son,  and  Holy  Spirit  participate 
according  to  their  respective  offices,  it  is  the  Office  of 
the  Holy  Spirit  to  reveal  divine  truth  to  the  world  ;  to 
confer  the  gifts  of  miracles  ;  and  by  means  of  revelation 
to  reclaim  men  from  sin  and  death  by  convicting,  con- 
verting, and  sanctifying  them.  Tiie  revelation  of  truth 
is  completed  ;  the  prophecies  and  other  eviden,ces  of  the. 


OF   THE    HOLY    SPIRIT.  7 

divine  origin  of  the  Holy  Scriptures  are  now  sufficient 
without  miracles  ;  and  consequently  miracles  have  ceased. 
But  there  is  still  need  of  divine  influence  to  render  the 
gospel  effectual  to  the  salvation  of  sinners  ;  and,  accord- 
ingly, this  part  of  the  divine  agency  pertaining  to  the 
offices  of  the  Holy  Spirit  still  continues,  and  will  be  car- 
ried forward,  till  the  redemption  of  all  God's  chosen  peo- 
ple is  completed. 

The  reader  is  now  called  upon  seriously  to  reflect  on 
what  has  been  exhibited  from  the  word  of  God  respecting 
the  Personality  and  Offices  of  the  Holy  Spirit.  You  can- 
not but  regard  it  as  a  subject  preeminently  sacred  and 
important.  You  cannot  but  feel  that  the  manifestation 
of  Jehovah  which  is  ascribed  to  the  Holy  Spirit  claims 
your  solemn  attention.  Accordingly  a  few  remarks  to 
aid  your  reflections  on  this  subject,  and  to  assist  you  in 
making  a  profitable  use  of  it,  are  subjoined.  May  the 
Holy  Spirit  accompany  them  with  his  enlightening  and 
sanctifying  grace  ! 

1.  If  the  Holy  Spirit  performs  the  agency  which  has 
been  ascribed  to  him,  we  may  expect  to  see  evidences  of 
his  operations.     We  have  not,  however,  reason  to  expect 
that  these   evidences   will  be  seen  in   every  place,  and 
amongst  all  men.     It  is  ordinarily  by  the  instrumentality 
of  appointed  means,  especially  the  truths  of  the  gospel, 
that  the  Holy  Spirit  effects  the  conviction  and  conversion 
of  sinners.     It  is  not  to  be  expected,  therefore,  that  the 
peculiar  agency  of  the  Holy  Spirit  will  be  manifested  in 
those  places  where  the  truths  of  the  gospel  are  not  made 
known.     Nor  is  it  to  be  expected  that  all  persons  will  be 
subjects  of  the   saving  influence  of  the  Holy  Spirit  in 
those  places   where  the  truths  of  the  gospel  are  made 
known.     God  has  not  told  us  that  it  is  his  purpose  to 
render  the  truth  effectual  to  the  salvation  of  all  to  whom 
it  shall  be  communicated.     We  read  that  some  will  be 
subjects  of  "  all  deceivableness  of  unrighteousness,  be- 
cause they  received  not  the  love  of  the  truth,  that  they 
might  be   saved  ;"    "  and   for  this  cause,"   it  is  added, 
"  God  shall  send  them  strong  delusion,  that  they  should 
believe  a  lie  ;  th?.t  they  all  might  be  damned  who  believed 
not  the  trath,    but   had   pleasure    in   unrighteousness." 
2  Thess.  ii.  10,  11.     It  is  also  written,  that  "  unto  theni 


8  PERSONALITY    AND    OFFICES 

which  be  disobedient,  the  stone  which  the  builders  dis- 
allowed, the  same  is  made  the  head  of  the  corner,  and  a 
stone  of  stumbling,  and  a  rock  of  offence,  even  to  them 
which  stumble  at  the  word,  being  disobedient ;  where- 
unto  also  they  Were  appointed."     1  Pet.  ii.  7,  8.     But  it 
is  a  revealed  purpose  of  God,  that  many  shall  be  saved  by 
means  of  the  truth  ;  and  this  affords  us  reason  to  expect, 
that  where  God  in  his  providence  sends  his  truth,  there 
are  some  whom  he  has  "  ordained  to  eternal  life  ;"  and 
that  there,  evidences  of  the  agency  of  the  Holy  Spirit  in 
the  conviction  and  conversion  of  sinners  will  be  seen. 
Has  not  this  been  the  fact  in  every  age  and  in  innumera- 
ble places,  since  the  first  promulgation  of  the  gospel  ? 
The  official  agency  of  the  Holy  Spirit  is  manifested  in 
the  event  of  the   conversion  of  three   thousand   in   one 
place,  and  on  one  day,  as  recorded  in  the  Acts  of  the 
Apostles.     It  is  manifested  in  the  fact,  that  the  gospel 
was  propagated  with  great  rapidity,  that  churches  were 
planted  among  many  nations,  and  that  the  number  of  be- 
lievers multiplied  daily,  in  the  time  of  the  apostles,  not- 
withstanding that  the  truths  which  they  preached  were 
hateful  to  the  natural  hearts  of  men,  and  themselves  were 
constantly  liable  to  persecution  for  the  truth's  sake.    The 
same   agency  is  manifested   in   the  preservation   of  the 
church  during  succeedino;  ages, — in  the  reformation  in 
the  day  of  Luther  and  Calvin,  and  in  all  the  revivals  of 
pure  religion,  and  in  all  the  instances  of  the  conversion 
of  sinners  unto  God  down  to  the  present  time.     When 
Christians  who  have  left  their  first  love,  are  excited  to 
new  obedience,  fervent  prayer,  and  holy  zeal  ;  when  sin- 
ners who  have  been  hardened  and  careless,  are  awakened, 
and  convicted  of  sin,  of  righteousness,  and  of  judgment : 
when  convicted  sinners  become  humble,  submissive,  and 
obedient, — all  who  witness  these  effects  have  reason  to 
acknowledge  them  the  visible  tokens  of  the  Holy  Spirit's 
special  presence.     The  careless  sinner  may  see  evidence 
of  the  Holy  Spirit's  agency,  if  he  will  look  at  the  differ- 
ence between   those   who  are   anxiously  inquiring  what 
they  shall  do  to  be  saved,  and  himself.     The  convicted 
sinner  has  still  more  evidence  of  it,  because  he  experi- 
ences its  effects  in  himself,  and  sees  it  in  the  difference 
between  himself  and  the  sinner  who  by  the  grace  of  the 


OF    THE    HOLY    SPIRIT.  9 

Spirit  is  reconciled  to  God,  and  is  rejoicing  in  hope.  But 
most  of  all,  those  who  have  been  brought  out  of  darkness 
into  God's  marvellous  light,  and  with  whose  spirit  the 
Holy  Ghost  bears  witness  that  they  are  the  children  of 
God,  have  reason  to  testify  with  gratitude  and  praise,  that 
they  know  the  reality  of  the  work  of  the  Spirit. 

2.  Correct  views  of  the  offices  of  the  Holy  Spirit  are 
adapted  to  make  Christians  feel  that  they  are  entirely 
dependent  on   him   for  the  prosperity  of  Zion.      They 
ought  not  to  expect  that  their  own  hearts  will  be  sancti- 
fied, and  that  their  minds  will  be  enlightened  with  the 
knowledge  of  the  truth  ;  or  that  the  church  will  be  pre- 
served from  errors  and  apostacies,  except  by  the  special 
influence  of  the  Spirit  of  grace.     They  ought  to  be  sen- 
sible, that  for  the  conviction  and  conversion  of  sinners, 
they  are  dependent  on  his  influence.     They  ought  to  re- 
gard every  thing  else  which  appears  to  have  a  tendency 
to  promote  the  prosperity  of  Zion,  as  being  merely  in- 
strumental.    The  Holy  Scriptures,  the  preaching  of  the 
gospel,  the  administration  of  the  ordinances,  and  all  the 
means  of  divine  appointment,  have  no  efficacy  in  them- 
selves to  produce  the  sanctification  of  Christians,  or  the 
conversion  of  sinners.      "  So  then,   neither  is   he  that 
planteth  any  thing,  neither  he  that  watereth  ;  but  God 
that  giveth  the   increase."     All  the   divinely  appointed 
means,  had  they  been  employed  in  the  most  able,  perse- 
vering, and  faithful  manner,  from  the  fall  of  man  to  the 
end  of  the  world,  unaccompanied  by  the  Holy  Ghost  sent 
down  from  heaven,  would  not  have  availed  to  the  conver- 
sion of  one  sinner  unto  God.     The  hearts  of  sinners  be- 
ing averse  to  the  lights,  and  enmity  against  God,  they  will 
not  become  reconciled  by  any  moral  suasion  ;  but  will 
refuse  to  submit,  till  they  are  made  willing  by  the  power 
of  the  Holy  Ghost.     Let  this  truth  have  its  appropriate, 
practical  influence  on  every  Christian's  rnind.     It  will 
lead  to  prayer.     It  will  prepare  the  heart  to  receive  the 
blessings  of  the  Holy  Spirit,  and  to  give  him  glory  to 
whom  it  is  due. 

3.  The  agency  of  the  Holy  Spirit  claims  the  highest 
gratitude  of  the  people  of  God.  What  are  all  other  bles- 
sings without  this  ?  Though  health,  riches,  peace,  and 
liberty  are  possessed  in  the  highest  degree  ;  though  the 


10  PERSONALITY    AND    OFFICES 

Sabbath,  the  sanctuary,  the  gospel,  and  ail  the  means  of 
salvation  are  enjoyed  ;  yet  that  the  scenes  of  life  may  be 
truly  joyous,  something  more  is  necessary.  Notwith- 
standing all  these  things,  there  is  an  overspreading  gloom, 
and  a  fearful  foreboding.  Nothing  can  dispel  this  gloom, 
avert  the  tokens  of  approaching  wrath,  and  light  up  the 
scenes  of  life  with  joy  and  hope,  but  the  illuminating,  re- 
newing, purifying,  and  saving  influence  of  the  Holy  Spirit. 
On  the  other  hand,  let  the  scenes  of  life  be  ever  so  ad- 
verse to  the  desires  of  the  worldly  man,  if  amid  the  de- 
privations and  afflictions  which  are  endured,  the  peculiar 
blessings  of  the  Holy  Spirit  are  bestow  ed,  the  Christian 
experiences  the  highest  gratification  of  his  heart's  desire. 
What  divine  work  is  so  sublime  in  its  nature,  or  so  happy 
in  its  results,  as  that,  not  of  giving  existence  to  immortal 
beings,  and  enduing  them  with  all  the  capacities  of  a  ra- 
tional mind,  but  of  reclaiming  such  beings  from  the  lapsed 
state  of  the  rebellious  and  lost,  and  preparing  them  for 
the  peace  and  joys  of  heaven  !  That  Christian  has  lost 
his  discernment  of  the  excellence  of  spiritual  realities, 
and  his  heart  is  devoid  of  the  spirit  of  Christ,  who  can 
see  evidences  of  the  descent  of  the  blessings  of  the  Holy 
Spirit,  and  not  lift  up  the  voice  of  praise,  or  feel  the  glow 
of  gratitude. 

4.  Christians  ought  to  beware  lest  they  grieve  the  Holy 
Spirit,  and  deprive  themselves  and  others  of  the  blessing 
of  his  gracious  operations.  They  are  liable  to  do  this, 
else  there  would  not  have  been  occasion  for  the  divine 
caution,  "  Grieve  not  the  Spirit."  Does  it  not  then  be- 
hoove every  Christian  to  consider  in  what  way  he  is  liable 
to  commit  this  evil,  and  to  endeavor  above  all  things  to 
avoid  it  ?  If,  when  a  work  of  divine  grace  has  begun  in 
any  place,  a  spirit  of  party,  and  of  controversy  on  unes- 
sential points,  is  cherished,  it  has  a  direct  tendency  to 
divert  the  attention  from  subjects  of  the  greatest  moment, 
and  to  counteract  the  operations  of  the  Divine  Sanctifier. 
Let  Christians  beware  of  indulging  such  a  spirit,  and  let 
awakened  sinners  beware  of  those  who  manifest  it. 

Christians  are  liable  to  grieve  the  Holy  Spirit,  by  neg- 
lecting to  contend  earnestly  for  the  faith  which  was  once 
delivered  unto  the  saints.  The  peculiar  doctrines  of  the 
gospel  are  never  so  offensive  to  sinners,  as  when  their 


OF    THE    HOLY    SPIRIT.  II 

attention  is  awakened,  and  their  hearts  remain  unrecon- 
ciled to  God.  While  they  are  in  this  state,  they  see  that 
these  doctrines  destroy  all  their  false  hopes,  and  that  an 
entire  change  must  take  place  in  their  hearts,  or  their 
state  must  be  that  of  eternal  despair.  They  will,  there- 
fore, if  possible,  disbelieve  the  doctrines  of  the  gospel, 
and  embrace  some  fatal  error  adapted  to  quiet  their  con- 
sciences, and  allay  their  fears.  If,  while  sinners  are  in 
this  state,  those  who  profess  to  be  Christians  appear  to  be 
indifferent  to  those  divine  truths  which  try  the  hearts  of 
men,  and  especially  if  they  oppose  them,  they  encourage 
the  wicked  to  resist  the  means  which  the  Holy  Spirit 
blesses  to  the  conversion  of  the  impenitent.  Let  Chris 
tians  beware  of  siding  with  the  opposers  of  the  truth,  lest 
they  grieve  the  Holy  Spirit. 

Not  only  in  defending  the  truth,  but  in  other  ways, 
Christians  are  required  to  be  co-workers  with  God. 
When  they  see  indications  of  the  operation  of  the  Holy 
Spirit  on  the  minds  of  sinners,  they  are  not  to  think  that 
their  own  obligations  are  discharged,  and  that  labor  and 
prayer  are  no  longer  necessary.  At  such  a  time  their 
desires  should  be  more  ardent,  their  faith  increased,  their 
prayers  more  fervent,  importunate,  and  persevering.  It 
is  the  time  of  spiritual  harvest — of  the  ingathering  of 
souls  ;  and  it  calls  for  special  exertion,  and  unwearied 
effort.  But  if,  at  such  a  time,  Christians  neglect  their 
duty,  refuse  to  come  up  to  the  help  of  the  Lord,  and  re- 
main at  ease  in  Zion,  they  grieve  the  Holy  Spirit,  and  do 
more  to  stay  the  progress  of  his  work,  and  to  deprive 
souls  of  the  blessings  of  his  grace,  than  it  is  possible  for 
all  the  open  and  avowed  enemies  of  religion  to  do. 

5.  The  Holy  Spirit  is  worthy  of  supreme  honor  and 
adoration.  The  sacred  writings  abound  in  adorations 
and  honors  to  this  Person  in  the  adorable  Trinity.  These 
adorations  and  honors  consist  in  ascribing  to  him  the 
sublimest  of  the  divine  works, — that  almighty  agency  by 
which  the  kingdom  of  grace  and  glory  is  maintained  and 
advanced.  It  is  almost  impossible  to  open  the  writings 
of  the  apostles,  and  not  find  divine,  sanctifying,  and  sav- 
ing agency  ascribed  to  the  Holy  Spirit.  The  church  is 
taught  to  depend  entirely  on  him  for  all  needed  grace,  to 
the  end  of  time.     No  duty  therefore  is  plainer,  than  that 


12  OFFICES    OF    THE    HOLY    SPIRIT. 

of  rendering  divine  honors  to  the  Holy  Spirit.  If  it  may 
be  seen  why  it  is  a  sin  of  peculiar  aggravation  to  blas- 
pheme the  Holy  Ghost,  it  may  as  easily  be  seen  that  it  is 
a  duty  peculiarly  sacred  to  honor  him.  To  pay  divine 
honors  to  the  Holy  Spirit,  is  a  duty  which  the  experience 
of  every  Christian  naturally  dictates.  To  whom  does  the 
Christian  ascribe  the  grace  which  awakened  him  from 
his  death-like  slumbers,  and  showed  him  his  sins  and 
danger  ?  To  whom  does  he  feel  indebted,  that  he  was 
made  willing  to  accede  to  the  terms  of  the  gospel,  and 
that  he  was  led  to  seek  for  peace  at  the  throne  of  mercy  ? 
By  whom  is  he  reclaimed  from  his  frequent  backslidings, 
and  kept  through  fliith  unto  salvation  1  Does  not  the 
experience  of  the  Christian  testify,  and  does  not  his  heart 
answer,  with  holy  adoration  and  gratitude,  that  his  bene- 
factor is  the  Holy  Spirit  ?  Let  them  refuse  to  adore  him 
who  are  willing  to  be  deprived  of  his  grace.  Let  them 
deny  that  divine  honors  are  his  due,  who  tremble  not  at 
the  thought  of  being  left  a  prey  to  the  delusions  of  an 
unsanctified  heart. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 
Depositor!/ ,  114,  Washington  Street,  Boston. 


»ro.  u. 

THINGS   SECRET, 

THINGS    REVEALED. 


As  man  is  limited  in  his  intellectual  powers,  it  is  evident 
that  his  inquiries  should  be  circumscribed  within  certain 
limits.  While  he  confines  his  researches  within  proper 
bounds,  he  may  not  merely  get  notions,  but  arrive  at  cer- 
tain knowledge.  But,  when  influenced  by  an  ill-regulated 
curiosity  to  push  his  inquiries  beyond  proper  limits,  he  wan- 
ders in  gloomy  regions  of  doubt  and  conjecture.  He  has 
no  principles  to  conduct  him  to  any  conclusions  in  which 
he,  can  repose  the  least  confidence.  In  every  department 
of  science,  much  time  has  been  lost,  and  distinguished  tal- 
ents have  been  misemployed  in  consequence  of  not  attend- 
ing to  the  line  which  should  limit  the  extent  of  human  in- 
vestigations. By  not  observing  that  line,  men,  eminently 
qualified  to  promote  the  cause  of  science,  have  been  disap- 
pointed and  chagrined,  because  they  could  not  attain  to  a 
knowledge  of  subjects  which  do  not  come  within  the  com- 
pass of  human  power,  and  have  been  induced  to  draw  the 
philosophical  conclusion,  that  it  is  impossible  to  arrive  at 
certain  knowledge  on  any  subject  whatever.  And  that 
conclusion  has  fastened  them  down  in  complete  skepticism. 
In  no  department  of  knowledge  is  it  more  important  to  dis- 
tinguish between  subjects  which  do,  and  subjects  which  do 
not,  come  within  the  reach  of  our  capacities,  than  in  that  of 
theology.  In  this  department,  some  people  are  so  fearful 
that  they  shall  examine  into  subjects  which  lie  beyond 
their  province,  that  they  neglect  those  which  are  plainly 
revealed,  and  of  which  they  are  capable  of  acquiring  a  sat- 
isfactory knowledge  ;  while  others,  neglecting  plam  and 
practical  subjects,  direct  their  inquiries  to  those  on  which 
revelation  is  entirely  silent,  and  to  a  knowledge  of  which 
they  can  never  attain.  The  first  of  these  two  classes  must 
be  criminally  ignorant  of  fimdamentai  doctrines  of  revealed 
religion,  and  greatly  exposed  to  fall  into  erroneous  and 

13 


THINGS    SECRET,    AND 


dangerous  practices.  The  other  class  are  not  only  igno- 
rant of  the  principal  doctrines  of  revelation,  but,  in  conse- 
quence of  not  arriving  at  those  attainments  to  which  they 
aspire,  are  in  great  danger  of  relinquishing  all  religious  re- 
search, and  considering  the  whole  revealed  system  as  a 
cunningly  devised  fable,  or  a  gross  imposition  on  the  human 
understanding.  Such  errors  ought  to  be  avoided  ;  and 
they  may  be  avoided  by  distinguishing,  and  observing  the 
distinction,  between  those  things  which  are  secret,  and  be- 
long to  God,  and  those  things  which  are  revealed,  and  be- 
long to  man.  It  may  not  be  improper,  in  this  Tract,  to 
show  what  may  be  considered  as  secret,  and  what  as  re- 
vealed, in  relation  to  some  of  the  principal  doctrines  con- 
tained in  the  Holy  Scriptures. 

The  doctrine  which  asserts  the  existence  and  perfections 
of  God,  claims  our  first  attention.  This  doctrine  lies  at 
the  foundation  of  all  true  religion,  both  natural  and  re- 
vealed. It  is  not,  therefore,  peculiar  to  the  system  taught 
in  the  Scriptures.  But,  as  it  is  contained  in  the  system, 
and  is  absolutely  essential  to  it,  it  must  now  be  brought 
into  notice.  That  there  is  a  God,  possessed  of  every  possi- 
ble perfection,  natural  and  moral,  is  a  truth  which  presses 
upon  the  mind  on  the  first  reflection.  It  is  revealed  so 
clearly  in  the  works  of  creation  and  in  the  volume  of  in- 
spired truth,  that  we  cannot  deny  it,  without  resisting  the 
most  convincing  evidence,  and  violating  the  principles  of 
reason  and  common  sense.  But,  though  it  is  clearly  re- 
vealed that  this  great  and  perfect  Being  exists,  yet  there  are 
many  things  which  relate  to  his  existence  and  perfections 
which  are  not  revealed,  and  are  to  us  perfectly  secret 
It  is  said  that  he  is  self-existent,  and  that  he  exists  from 
eternity  to  eternity.  These  truths  we  believe.  We  con- 
template them.  We  are  amazed  at  their  grandeur.  But 
how  he  exists  we  do  not  know.  It  does  not  belong  to 
us.  We  have  nothinij  to  do  with  it.  It  is  a  secret.  It 
belongs  to  God. — It  is  said  that  he  knows  all  things.  W^e 
believe  the  fact.  It  is  revealed.  But  how  he  knows  all 
things,  present,  past,  and  future,  is  not  revealed.  It  is  a 
secret.  It  belongs  to  God.  It  does  not  concern  us. — He 
is  omnipresent.  We  have  no  doubt  of  the  fact.  But  we 
do  not  know  how  he  is  in  every  part  of  the  universe  at  the 
same  time.     This  is  a  point  which  does  not  concern  us. 


THINGS  REVEALED.  3 

It  is  not  revealed.  It  is  a  secret.  It  therefore  beloiiss  to 
God. — The  more  we  contemplate  the  Divine  Being,  the 
more  thoroughly  we  are  convinced  that  all  v/hich  is  revealed 
respecting  him  does  deep]}^  concern  us  in  our  highest  capac- 
ity, and  that  we  have  no  concern  with  that  which  is  not  re- 
vealed. It  is  a  secret,  and  belongs  to  him  who  is  incom- 
prehensible  in  his  existence  and  adorable  perfections. 

The  perfect  unity  of  God,  is  a  doctrine  to  which  we  give 
our  unqualified  assent.     The  dictates  of  reason  and  the 
indications  of  nature  give  their  testimony  in  favor  of  it.     In 
the  Holy  Scriptures,  it  is  plainly  revealed,  and   incontro- 
vertibly  established.    In  the  same  Scriptures,  it  is  asserted, 
and  we  believe  the  assertion,  that  the  one  God  exists  in 
three  persons— the  Father,  the  Son,  and  the  Holy  Spirit, 
the  same  in  essence,  and  equal  in  every  perfection.     In 
representing  the  threefold  distinction  in  the  divine  nature, 
the  term  person  is  employed,  because  it  is  the  best  term 
that  can  be  selected  for  the  purpose.    It  coincides  with  ths 
phraseology  of  the  Sacred  Scriptures.    It  is  in  perfect  agree- 
ment with  the  language  which  the  Father  uses  in  speaking  to 
and  of  the  Son,  which  the  Son  uses  in  speaking  to  and  of 
the  Father,  and  which  the  Father  and  Son  use  in  speak- 
ing of  the  Holy  Spirit.     Now,  if  we  look  into  the   Scrip 
tures,  we  may  learn  from  them  that  each  of  these  three 
persons  is  God.     For  the  perfections,  works  and  titles  are 
ascribed  to  the  Father  which,  can  be  ascribed  to  no  other 
being  than  the  only  living  and  true  God  ;  the  perfections, 
works  and  titles  are  ascribed  to  the  Son,  which  can  be  as- 
cribed to  no  other  being  than  the  only  living  and  true  God ; 
and  the  perfections,  v/orks  and  titles  are  ascribed  to  the 
Holy  Spirit,  which  can  be  ascribed  to  no  other  being  than 
the  only  living  and  true  God.     But  if  the  Scriptures  au- 
thorize us  to  believe  that  each  of  the  three  persons  is  really 
God,  why  must  we  not  believe  that  there  are  three  Gods '? 
Because  the  same  Scriptures  teach  us  plainly  and  unequiv 
ocally  that  there  is  but  one  God.     They  do  not  teach  U3 
that  three  Gods  are  one  God,  or  exist  in  one  God ;  but  that  one 
God  exists  in  three  persons.     When  we  speak  of  the  unity 
of  God,  we  speak  in  reference  to  his  essence  ;  and  when 
we  speak  of  the  Trinity,  we  speak  in  reference  to  the  mode 
of  his  existence.    It  may  be  asked,  How  can  three  persons, 
and  each  God,  be  united  in  one  God  ?     I  answer,  I  do  not 


4  THINGS    SECRET,    AND 

know.  It  is  revealed  that  there  is  one  and  but  one  God. 
It  is  revealed  also  that  the  Father  is  God,  that  the  Son  is 
God,  and  that  the  Holy  Spirit  is  God.  But  how  the  Father, 
and  Son,  and  Holy  Spirit  are  united  in  one  God,  is  not  re- 
vealed. It  is  a  perfect  secret.  It  does  not  belong  to  us. 
It  belongs  to  Gud.  We  believe  the  fact,  that  they  are 
united.  We  rejoice  in  the  fact.  It  is  now,  and  ever  will 
be,  a  source  of  unspeakable  consolation  to  all  holy  and  be- 
nevolent beings.  But  how  they  are  united,  is  a  mystery  so 
profound  that  an  attempt  to  explain  it  would  be  irreverent. 
The  doctrine  that  asserts  the  fact,  does  essentially  concern 
us  ;  and  we  have  reason  to  lament  that  its  excellence  and 
glory  have  been  greatly  marred  by  efforts  made  to  explain 
it — that  a  doctrine  so  essential  to  the  glorious  scheme  of 
redemption  should  be  involved  in  such  obscurity  by  tne 
numerous  analogies  and  similitudes  which  the  ingenuity  of 
even  good  men  has  employed  to  illustrate  it.  The  honor 
of  the  Christian  religion,  and  our  most  precious  interests, 
demand  that  we  love  and  defend  the  doctrine.  But  let  us 
love  and  defend  it  as  it  stands  on  the  bright  page  of  in- 
spiration. 

That  God  governs  all  mankind  in  all  their  actions^  is  a 
doctrine  of  divine  revelation.  But  men  are  free  moral 
agents,  and  are  accountable  to  God  for  all  their  moral  ac- 
tions. How,  then,  can  he  govern  their  actions  ?  It  may  be 
said  that  he  governs  their  conduct  by  placing  motives  before 
their  minds.  But  motives,  in  themselves,  have  no  efficien- 
cy ;  and,  of  course,  they  cannot  govern  actions.  It  may 
be  said  that  God  causes  the  motives  to  operate  on  the  mind 
so  as  to  produce  action  ;  or,  in  other  words,  he  causes 
men  to  act  in  view  of  motives.  This  asserts  the  fact  that 
God  governs  mankind,  and  lays  open  the  process  which  he 
adopts  in  governing  them.  But  still  we  do  not  know  how 
he  causes  us  to  act  by  means  of  motives,  any  more  than  how 
he  causes  us  to  hear  by  means  of  our  ears,  or  to  see  by 
means  of  our  eyes.  The  fact  that  he  does  govern  all  men, 
in  all  their  actions,  is  revealed.  It  belongs  to  us.  How 
he  governs  them  is  not  revealed.  It  does  not  concern  us. 
It  is  a  secret,  and  belongs  to  God. 

That  the  Lord  Jesus  Christ,  the  second  person  in  the 
Trinity,  assumed  human  nature  into  a  union  with  his  divine 
nature,  and  died  to  make  an  atonement  for  the  sins  of  tht) 


THINGS    REVEALED.  O 

world,  is  plainly  revealed  in  the  Holy  Scriptures.  There 
is  no  ground  to  question  whether  the  second  person  did 
assume  our  nature.  It  is  revealed  as  a  fact.  We  are 
capable  of  understanding  it,  and  we  readily  believe  it. 
But  why  the  second  person,  rather  than  the  first  or  third, 
assumed  our  nature,  is  not  revealed.  It  is  a  secret,  and 
does  not  belong^  to  us.  It  belonsjs  to  God.  That  the 
divine  nature  and  human  nature  are  united  in  one  person, 
is  a  fact  of  which  we  have  no  doubt.  But  how  they  are 
united  is  a  mystery.  It  is  no  more  contrary  to  reason  that 
they  should  be  united,  than  that  a  human  soul  should 
be  united  with  a  human  body.  It  is  above  reason, 
and  above  our  comprehension.  It  is  not  revealed.  It 
is  a  secret  which  belongs  to  God.  It  is  evident,  that 
God  could  not  pardon  the  sinner,  unless  some  method 
could  be  adopted  by  which  he  could  make  the  same  dis- 
play of  his  character  in  pardoning  him  which  would  be 
made  in  his  eternal  punishment.  But  why  he  did  select 
and  adopt  the  plan  which  involved  the  death  of  his  beloved 
Son,  in  preference  to  all  other  plans  which  lay  perfectly 
open  to  his  view,  is  wholly  concealed  from  us.  We  must 
consider  it  as  one  of  those  secrets  that  do  not  concern  us, 
that  belong  entirely  to  God.  It  is  revealed,  that  the  atone- 
ment consists  in  the  sufferings  and  death  of  Christ.  We 
are  assured  that  his  sufferings  in  the  garden  and  on  the 
cross  were  very  great.  Some  suppose  that  he  suffered  as 
much  pain  as  sinners  would  suffer  were  they  consigned 
over  to  the  never-ending  miseries  of  hell ;  that  he  actually 
suffered  the  whole  penalty  of  the  divine  lav/.  But  this  sup- 
position appears  to  be  wholly  unfounded,  and  in  opposition 
to  the  admirable  scheme  of  salvation  disclosed  in  the  Gos- 
pel. That  he  suffered  amazingly,  beyond  human  concep- 
tion, is  evident  from  Scripture.  But  how  much  he  suffered 
we  are  w^holly  unable  to  determine.  We  believe  the  re- 
vealed fact,  that  the  Father  laid  upan  him  the  iniquities  of 
as  all  ;  that,  by  his  sufferings,  he  made  a  complete  atone- 
ment, by  which  the  Father  can  be  just  to  himself  and  the 
universe,  and,  at  the  same  time,  justify  him  that  believeth. 
But  the  precise  quantity  of  pain  he  caused  his  dear  Son  to 
endure  is  not  revealed.  It  does  not  concern  us.  It  is  a 
secret,  and  belongs  to  God. 

We  learn  from  the  Scriotures  that  God,  in  the  a^es  of 

13*    ' 


6  THINGS    SECRET,    AND 

eternity,  gave  to  his  Son,  in  the  covenant  of  redemption,  a 
certain  portion  of  mankind,  to  be  redeemed  by  his  blood, 
and  made  eternally  happy  in   heaven.     This  doctrine  is 
contained  in  that  memorable  prayer  which  Christ  offered 
but  a  few  hours  before  his  crucifixion.    It  runs  through  the 
Bible,  and  lies  at  the  foundation  of  the  great  work  of  re- 
demption.    There  is  nothing  in  the  doctrine  which  is  ar- 
bitrary or  unreasonable.     It  appears  to  be  perfectly  con- 
sistent with  divine   wisdom  and  benevolence.     It  allows 
man  the  entire  possession  of  liberty  and  moral  agency.     It 
secures  to  no  one  an  inheritance  in  heaven,  who  has  not  a 
holy  heart,  and  does  not  obey  the  divine  commands  ;  and 
it  deprives  no  one  of  the  inheritance  who  complies  with  the 
terms  on  which  it  is  offered  in  the  Gospel.     The  doctrine, 
so  far  as  it  concerns  us,  is  perfectly  intelligible.     It  is  easy 
to  conceive  of  God's  choosing  a  certain  number  to  be  happy  ; 
of  his   bringing  them  into  the  world  ;  of  his  working  in 
them  to  will  and  do  of  his  good  pleasure ;  and  of  their  work- 
ing out  their  salvation  with  fear  and  trembling.     We  can 
conceive  of  all  these  things  taking  place  without  any  par- 
tiality or  compulsion  on  the  part  of  God,  and  with  the  entire 
freedom  and  moral  agency  of  all  who  are  the  happy  objects 
of  divine  choice.     But  how  many  of  the  human  race  God 
gave  to  his  Son,  and  who  they  are,  and  why  he  should  give 
to  him   certain  individuals,  and  not  others,  are  questions 
which  we  cannct  solve.    They  are  secret  things.    They  do 
not  concern  us.    They  belong  to  God.     It  belongs  to  us  to 
understand,  believe  and  love  the  doctrine  to  which  they 
relate,  as  it  is  revealed  in  the  word  of  God,  and  to  give  dili- 
gence to  make  our  calling  and  our  election  sure. 

Regeneration,  by  the  special  influence  of  the  Holy  Spir- 
it, is  a  doctrine  of  divine  revelation.  Man,  in  his  natural 
state,  is  destitute  of  holiness,  at  enmity  with  God,  and  in 
a  state  of  moral  ruin.  It  is  the  office  of  the  Holy  Spirit  to 
renovate  him,  make  him  friendly  to  God,  and  raise  him 
from  his  ruined  state.  Regeneration,  which  effects  this 
great  change,  consists  in  holy  love.  The  Holy  Spirit, 
then,  in  regeneration,  causes  the  sinner  to  exercise  holy 
love.  But  the  sinner  is  commanded  to  love  God,  which 
is  the  same  thing  as  to  make  himself  a  new  heart.  It 
seems,  then,  that  the  Spirit  employs  his  agency  in  respect 
to  the  very  exercise  whicli  man  is  connnanded  to  perform, 


THINGS  REVEALED.  7 

and  which  he  does  actually  perform  when  he  becomes  a 
new  creature.  How  is  this  to  be  understood  1  In  order  to 
understand  it,  we  must  distinguish  between  the  agency 
of  the  Spirit  and  the  agency  of  man.  The  Spirit  works 
within  man  to  love  God  ;  man  loves  God.  The  Holy  Spir- 
it causes  the  sinner  to  love  :  the  sinner  loves.  The  agen- 
cy of  the  Spirit  is  employed  in  causing  the  sinner  to  love ; 
the  agency  of  the  sinner  is  employed  in  loving.  All  this 
is  a  matter  of  fact.  But  how  can  the  Spirit  cause  the 
sinner  to  act,  since  the  sinner  is  a  free  moral  agent  ?  I  do 
not  know.  It  is  revealed  that  the  Holy  Spirit  does  offi- 
cially subdue  the  will  of  the  sinner,  and  cause  him  to 
make  himself  a  new  heart ;  and  it  is  a  fact,  of  which 
the  sinner  is  conscious,  that  he  acts  freely  and  voluntarily 
in  makinor  himself  a  new  heart.  But  how  the  sinner  does 
this  under  the  causing  energy  of  the  Holy  Spirit,  I  do  not 
know.  It  is  a  secret.  It  does  not  belona^  to  man.  It 
beloncrs  to  God,  who  worketh  all  thincrs  accordinor  to  the 
counsel  of  his  own  will. 

Another  doctrine  of  revelation  is  the  general  resurrec- 
tion. This  doctrine  is  favored  by  enlightened  reason,  and 
the  analogy  of  nature  displayed  in  the  vegetable,  and  many 
parts  of  the  sensitive  world.  If  we  had  not,  however, 
stronger  evidence  to  support  it  than  what  can  be  derived 
from  such  sources,  our  prospects  as  Christians  would  be 
dark  and  cheerless.  Though  we  have  no  doubt  in  respect 
to  the  fact  involved  in  the  doctrine,  there  are  many 
difficulties,  connected  with  it,  which  it  is  impossible  for  us 
to  solve.  It  is  evident  from  Scripture,  that  the  bodies  ot 
those  who  are  raised  from  the  grave,  will  be,  in  an  im- 
portant sense,  the  same  which  they  had  while  alive,  and 
which  were  deposited  in  the  dust.  Unless  the  same  be 
raised,  the  resurrection  body  will  be  entirely  new.  If  it 
be  entirely  new,  the  body  will  not  be  raised  up  again,  but 
created  as  really  as  any  thing  was  ever  created  ;  which 
would  necessarily  imply  that,  instead  of  a  resurrec- 
tion, there  will  be  a  new  creation.  Admitting  it  to  be  a 
fact,  that  every  individual  v/ill  have  the  same  body  after 
the  resurrection,  that  he  had  before,  it  is  difficult  to  show 
in  what  the  sameness  or  identity  consists.  It  cannot 
consist  in  the  same  particles  of  matter  that  belong  to  it 
in  the  successive  periods  of  its  existence.     For,  while  we 


8  THINGS  SECRET,  AND 

are  alive,  particles  are  continually  leaving  the  body,  and 
different  particles  take  their  place.  If  we  say  that  it  con- 
sists in  certain  stamina,  or  original  atoms,  we  state  a 
theory  which  has  been  advocated  by  wise  and  good  men. 
But  the  resurrection  body  will  be  spiritual.  How  can  its 
identity  consist  in  stamina,  or  atoms,  which  belong  to  the 
body  before  the  resurrection  ?  It  is  a  truth  of  which  we 
have  no  doubt,  that  our  bodies  will  be  the  same  after  the 
resurrection  as  before.  This  is  revealed.  But  in  what 
their  identity  will  consist,  it  is  not  revealed.  It  does  not 
concern  us.  It  is  a  secret,  and  belongs  to  God.  We 
believe,  also,  that  the  bodies  of  all  who  are  raised  at  the 
last  day  will  be  spiritual.  But  who  can  explain  the  fact  ? 
Who  can  show  what  is  the  constitution  of  a  spiritual  body  ? 
Who  can  tell  what  qualities  essentially  belong  to  it  ?  These 
are  points  which  do  not  concern  us.  They  belong  to  God. 
It  is  sufficient  for  us  to  know,  that  when  the  tremendous 
trump  of  the  archangel  shall  sound,  we  shall  be  raised 
from  the  grave  ;  that  our  bodies  will  be  spiritual,  incor- 
ruptible, and  immortal,  perfectly  adapted  to  the  destined 
state  of  our  undying  souls. 

The  scene  which  immediately  follows  the  general  resur- 
rection is  that  of  the  general  judgment.  It  is  revealed 
that  Adam  and  all  his  posterity  will  be  arraigned  before 
the  tribunal  of  Christ,  and  be  judged  by  him  who  is  the 
supreme  Judge  of  the  quick  and  the  dead.  The  assem- 
bly will  be  immense.  None  will  be  a  mere  spectator. 
Every  individual  will  have  a  cause  at  the  grand  court,  in 
virhich  his  eternal  interest,  and  the  interest  of  the  whole 
universe,  will  be  essentially  concerned.  Every  one  will 
appear  in  his  true  character.  The  distinction  between 
saints  and  sinners  will  be  drawn  as  in  sunbeams.  The 
saint  will  appear  in  the  beauty  and  glory  of  holiness.  The 
sinner  will  appear  in  the  deformity  and  turpitude  of  guilt. 

Christ,  the  Judge,  clothed  in  infinite  glory,  will  pro- 
nounce sentence  on  the  whole  universe.  Every  individual 
will  hear  the  sentence,  and  feel  it  in  all  its  weight.  It 
will  be  righteous,  impartial  and  irrever.^ible.  Ah  this  we 
know  and  believe.  It  is  all  clearly  revealed,  and  belongs 
t»  us.  But  when  is  the  judgment  to  take  place  ?  The 
day  is  appointed.  But  of  that  day  knoweth  no  man.  It  is 
not  revealed.     It  is  a  secret,  and  belongs  to  God. — Where 


THINGS  REVEALED.  9 

will  the  judgment  be  ?  It  may  be  said  that  it  will  be  in 
the  air.  In  which  part  of  the  vast  expanse  1  The  place 
where,  like  the  time  when,  the  awful  scene  will  take  place, 
must  be  considered  as  a  secret  which  belongs  to  God. — 
It  is  to  be  admitted  as  an  affecting  truth,  that  we  must  give  an 
account  to  the  Judge,  in  the  presence  of  the  whole  assem- 
bled universe,  of  all  the  deeds  done  in  the  body.  In  what 
way  shall  we  give  up  this  account  ?  We  have  no  doubt  of 
the  fact,  that  the  disclosure  will  be  made  ;  but  how  it  will 
be  made  we  have  no  means  of  knowing.  It  is  a  secret. 
How  the  Judge  will  proceed  on  the  solemn  occasion,  lies 
beyond  our  comprehension.  We  know  something  of  the 
general  process  which  human  judges  adopt  with  them  who 
are  arraigned  before  their  tribunal ;  but  the  difference  be- 
tween their  process  and  that  which  the  divine  Judge  will 
adopt,  is  as  great  as  the  difference  between  his  thoughts  and 
their  thoughts,  his  ways  and  their  ways.  The  process  of 
the  judgment  will  be  in  character  of  the  Judge.  It  will  be 
guided  by  infinite  wisdom  and  rectitude.  But  what  it  will 
be,  is  not  revealed.  It  does  not  belong  to  us.  It  is  a 
profound  secret,  and  belongs  to  God. 

After  the  tremendous  sentence  is  pronounced  on  the 
wicked,  they  will  go  away  into  everlasting  punishment. 
They  will  be  prepared  by  that  great  Being  who  made  them, 
for  the  state  of  endless  suffering  to  which  they  will  be 
consigned.  Their  bodies  will  be  completely  fitted  to  be 
inlets  of  pain.  Their  consciences  will  be  faithful  in  re- 
proving them.  All  their  intellectual  powers  will  be  active 
in  administering  to  their  wretchedness.  They  will  be  for- 
ever enlarging  their  views  of  God,  and  of  Christ,  and  of  all 
the  grand  and  glorious  doctrines  which  are  now  revealed 
to  them.  And  every  advance  they  make  in  knowledge  of 
these  great  and  interesting  subjects  will  be  an  advance  in 
sorrow  and  anguish.  Their  views  of  holy  angels,  and  of 
many  of  their  former  friends  and  companions  in  a  state 
of  perfect  light  and  happiness,  will  greatly  enhance  their 
own  misery.  Wherever  they  turn  their  eyes,  they  will 
see  nothing  but  blackness  and  darkness.  They  will  dis 
tress  one  another.  Their  mutual  intercourse  with  each 
other  will  be  a  medium  of  mutual  pain.  God  will  pour 
out  his  vengeance  upon  them  to  the  uttermost  of  their  ca- 
pacities for  suffering.     As  they  will  be  made  vessels  ot 


10  THINGS  SECRET,  AND 

wrath,  every  vessel  will  be  perfectly  full.  In  tliis  state  of 
misery,  perfect  despair  of  the  least  possible  relief  will  give 
an  emphasis  to  their  sufferings.  We  believe  all  these  things. 
They  are  revealed.  But  there  are  many  questions  connect- 
ed with  the  doctrine  of  future  punishment  which  cannot 
be  solved.  Hell  is  not  a  mere  state,  but  a  place  ;  it  is  local. 
But  where  is  the  awful  place  ?  On  this  point  we  may  have 
an  opinion,  but  we  cannot  now  have  knowledge.  For  it  is 
not  revealed.  It  does  not  concern  us.  It  should  be  con- 
sidered as  a  secret.  We  do  not  know  how  the  body  can 
be  an  instrument  of  jjain,  or  in  what  way  it  will  suffer. 
How  sinners,  in  their  dreary  abodes,  will  have  intercourse 
with  one  another,  and  what  power  they  will  have  to  in- 
crease each  other's  torments,  are  points  which  do  not  be- 
long to  us.  They  are  not  revealed.  We  know,  for  it  is 
revealed,  that  their  punishment  will  be  extreme,  without 
mitigation  and  without  end.  As  soon  as  the  righteous  re- 
ceive the  joyful  sentence  from  their  Judge,  they  will  as- 
cend with  him  to  the  mansions  which  he  has  gone  to  pre- 
pare for  them.  He  will  present  them  to  his  Father  and 
their  Father,  to  his  God  and  their  God.  They  will  be 
perfectly  qualified  in  body  and  mind  for  a  state  of  per- 
fect blessedness.  Their  bodies  will  be  fashioned  like  the 
glorious  body  of  their  divine  Redeemer,  adapted,  in  every 
respect,  to  the  pure  and  active  spirit  which  will  inhabit 
them.  Their  minds  will  be  forever  expanding,  and  God  will 
be  forever  disclosing  to  them  his  perfections,  and  advancing 
them  in  holiness  and  happiness.  They  will  see  God  as  he 
is.  They  will  see  Christ  as  he  is.  Their  communion 
with  the  Father  and  with  the  Son  will  be  intimate,  unin- 
terrupted, and  eternal.  They  will  maintain  intercourse 
with  one  another.  Their  friendship  will  be  that  of  kin- 
dred spirits,  founded  in  holy  love,  and  strengthened  by 
mutual  reciprocation  of  sentiments  and  joys.  So  much 
we  may  know  of  the  doctrine  of  the  saints'  future  happi- 
ness. But  where  is  heaven  ?  Who  can  tell  its  dimen- 
sions, enumerate  its  inhabitants,  or  describe  its  grandeur  ? 
How  will  those  who  dwell  in  it  see  the  briglit  and  glorious 
objects  which  it  contains  ?  How  will  they  advance  in  the 
knowledge  of  God  ?  How  will  he  make  communications 
to  them  ?  and  how  will  they  receive  them  ?  How  will 
they  converse  with  one  another,  and  perpetuate  an  end- 


THINGS  REVEALED.  11 

less  interchange  of  thought  and  feeling  ?  Such  questions 
pertain  to  secret  things,  which  do  not  concern  either 
our  duty  or  our  happiness.  They  do  not  belong  to  us 
while  we  remain  in  a  state  of  probation.  They  belong  to 
God. 

Let  us,  in  all  our  inquiries  on  religious  subjects,  bear 
in  mind,  that  secret  things  belong  to  the  Lord  our  God, 
and  those  things  which  are  revealed  beloncr  to  us  and  to 
our  children  forever. 

We  are  under  solemn  obligation  to  receive,  in  love,  the 
revelation  contained  in  the  Scriptures.  It  is  just  such  a 
one  as  we  need.  It  was  given  to  us  to  promote  our  most 
invaluable  interests  in  time  and  eternity.  If  we  neglect 
plain,  revealed  truths,  from  a  vain  curiosity  to  look  into 
things  secret,  we  act  not  only  against  reason  and  common 
sense,  but  against  the  wisdom  and  goodness  of  God,  We 
are  not  at  liberty  to  receive  some  parts  of  the  revealed  sys- 
tem, and  reject  others,  or  to  consider  some  parts  as  benefi- 
cial, and  others  as  useless.  Neither  have  we  a  right  to 
discard  any  doctrine  or  duty  in  the  system,  merely  because 
we  cannot  comprehend  it.  As  God  is  incomprehensible 
in  his  nature,  perfections,  and  designs,  it  is  reasonable  to 
suppose  that  a  system  of  doctrine  and  duty  wliich  he  should 
reveal,  would  be  beyond  the  comprehension  of  his  finite 
creatures.  It  is  our  indispensable  duty  to  receive  all  these 
things  which  are  revealed,  because  God  has  revealed 
them  ;   and  he  says,  they  belong  to  us. 

The  ministers  of  Christ  are  under  oblioration  to  discern 
the  line  which  separates  between  secret  and  revealed 
things,  and  to  confine  their  attention  to  those  things 
which  are  revealed.  These  form  a  glorious  system  of 
truth  and  duty,  intimately  and  harmoniously  connected,  and 
infinitely  momentous  in  all  its  bearings.  It  is  the  duty 
of  ministers  to  preach  this  system.  They  may  preach  it  at 
any  time  and  in  any  place.  If  they  neglect  to  explain, 
illustrate  and  enforce  it,  their  people  have  reason  to  com- 
plain of  them,  because  they  withhold  from  them  what 
God  has  revealed  for  their  spiritual  and  eternal  benefit. 


(  12  ) 


DECREES    OF   GOD. 

Keep  silence,  all  created  things, 

And  wait  your  Maker's  nod  : 
My  soul  stands  trembling,  while  she  sings 

The  honors  of  her  God. 

Life,  death,  and  hell,  and  worlds  unknown, 

Hang  on  his  firm  decree  ; 
He  sits  on  no  precarious  throne, 

Nor  borrows  leave  to  be. 

Chain'd  to  his  throne  a  volume  lies, 

With  all  the  fates  of  men  ; 
With  ev'ry  angel's  form  and  size. 

Drawn  by  th'  eternal  pen. 

His  providence  unfolds  the  book. 
And  makes  his  counsels  shine  ; 

Each  op'ning  leaf,  and  ev'ry  stroke. 
Fulfils  some  deep  design. 

Here  he  exalts  neglected  worms 

To  sceptres  and  a  crown  ; 
And  there  the  following  page  he  turns, 

And  treads  the  monarch  down. 

Not  Gabriel  asks  the  reason  why, 

Nor  God  the  reason  gives  ; 
Nor  dares  the  fav'rite  angel  pry 

Between  the  folded  leaves. 

In  thy  fair  book  of  life  and  grace, 

Oh,  may  I  find  my  name 
Recorded  in  some  humble  place. 

Beneath  my  Lord — the  Lamb, 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY 

PERKINS  &,  MARVIN,  Agents, 
Depository,  114,  Washington  Street,  Boston. 


NO.  12. 

DISAPPOINTMENT 

IN    THE 

It  appears  from  the  representations  of  our  Lord  that 
many,  in  the  last  great  day,  will  experience  unutterable 
disappointment.  They  expected  admittance  into  heaven, 
but  find  it  shut  against  them,  and  themselves  excluded. 
Of  the  ten  virgins,  who  went  forth  with  their  lamps  to 
meet  the  bridegroom,  only  five  were  received  to  the  m.ar- 
riao-e  feast.  The  others  came  and  cried  for  admittance, 
'  Lord,  Lord,  open  unto  us.  But  he  answered  and  said, 
Verily  I  say  unto  you,  I  know  you  not.'  '  Many  will  say 
unto  me  in  that  day.  Lord,  Lord,  have  we  not  prophesied 
in  thy  name  ]  and  in  thy  name  have  cast  out  devils  ?  and 
in  thy  name  done  many  wonderful  works  ?  And  then 
will  I  profess  unto  them,  I  never  knew  you  ;  depart  from 
me,  ye  that  work  iniquity.'  '  When  once  the  master  of 
the  house  has  risen  up,  and  shut  to  the  door,  and  ye  be- 
gin to  stand  without,  and  to  knock  at  the  door,  saying, 
Lord,  Lord,  open  unto  us,  and  he  shall  answer  and  say 
unto  you,  I  know  you  not  whence  ye  are  ;  then  shall  ye 
begin  to  say,  We  have  eaten  and  drunk  in  thy  presence, 
and  thou  hast  taught  in  our  streets  ;  but  he  shall  say,  I 
tell  you  I  know  you  not  whence  ye  are  ;  depart  from  me, 
all  ye  workers  of  iniquity.  There  shall  be  weeping  and 
gnashing  of  teeth,  when  ye  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets  in  the  kingdom  of  God, 
and  you  yourselves  thrust  out.' 

May  it  be  deeply  impressed,  upon  both  writer  and 
reader,  that  we  are  hasting  together  to  the  judgment  ;* 

*  "  I  do  not  believe,"  say  some  Unitarian?,  "  that  there  ever  wi'K 
be  any  general  jiidgment.  The  assembled  universe,  so  often 
spoken  of,  as  gathered  at  once  before  the  throne  of  God,  to  be  recip- 
rocally spectators  of  each  other's  trial  and  judgment  is,  I  believe, 
a  mere  coinage  of  the  human  brain.    Certainly  the  Scriptures  aspert 

14 


2  DISAPPOINTMENT    IN    THE    LAST    DAY. 

that  to  these  eyes  and  ears  its  amazing  realities  will  soon 
be  revealed  ;  and  if  so  many,  who  indulged  hopes  of 
heaven,  will  be  disappointed  in  that  day,  and  find  them- 
selves forever  excluded,  are  we  sure  that  loe  shall  not  be 
of  the  number  ?  The  bare,  possibility  of  such  an  event 
should  excite  the  most  wakeful  apprehensions,  and  lead 
to  the  most  diligent  searchings  of  heart.  My  object  in 
this  Tract — an  object  of  sufficient  importance,  surely,  to 
command  attention — will  be  to  expose  some  of  the  grounds 
or  reasons  of  those  disappointments  with  which  so  many 
at  the  last  will  be  overwhelmed. 

1.  Some  will  be  disappointed,  because  they  did  not 
suppose  ^Xi)  particular  traits  of  character  were  requisite, 
in  order  to  entitle  them  to  the  heavenly  kingdom.  They 
supposed  that  Christ  died  for  all,  in  such  a  sense,  that  all 
of  every  character  were  authorized  to  expect  salvation  in 
his  name.  Or  they  believed  that  some  means  were  pro- 
vided, they  hardly  knew  what,  by  which  the  whole  race 
of  men,  without  distinction,  would  eventually  be  received 
to  heaven.  Consequently  they  lived  thoughtless  and 
careless,  engrossed  with  the  trifles  and  the  pleasures  of 
the  world,  and  neglected  to  form  those  holy,  religious 
characters  which  many  around  them  believed  to  be  neces- 
sary. But — as  there  is  any  truth  in  the  Bible — when 
persons  of  this  description  appear  in  the  other  world^they 
will  find  themselves  most  grievously  disappointed.  When 
they  appear  at  heaven's  gate,  it  v>ill  be  shut  against  them  ; 
and  shut,  not  only  by  the  decree  of  the  Saviour,  but  by 
the  necessity  of  the  case.  Thoy  will  be  entirely  unmeet 
for  heaven.  They  will  have  an  utter  disrelish  for  divine 
employments  and  heavenly  joys.  They  will  see,  that 
they  could  not  be  happy  in  heaven,  if  admitted,  and,  to 

no  such  thing."  Christian  Examiner,  Vol.  ix.  p.  30.  Tliis  also  is 
understooil  to  be  the  sentiment  of  Universalists  generally.  See 
Universalist  Expositor,  Vol.  i.  No.  2.  With  puch  persons,  I  cannot 
enter  into  any  dispute.  The  awful  plainness  and  solemnity  of  the 
subject  forbid  it.  God  hath  said,  that  "  he  hath  appointed  a  day  in 
which  he  will  judire  the  world  in  righteousness,  by  that  man  whom 
he  hath  ordained  ;"  and  that  "  we  must  all  stand  before  the  judg- 
ment seat  of  Christ."  The  declarations  of  Scripture,  on  this  sub- 
ject, need  no  explanation.  And  those  who  are  not  convinced  by 
the  testimony  of  God,  most  assuredly  would  not  be  by  the  reasonings 
of  man. 


DISAPPOINTMENT    IN    THE    LAST    DAY.  3 

their  endless  confusion,  they  will  find,  too  late,  that  the 
blissful  regions  have  no  place  for  them.  They  must  be 
excluded  in  outer  darkness,  and  take  their  portion  among 
the  despairing  and  the  miserable  forever. 

2.  Not  a  few  will  be  disappointed,  when  they  appear 
before  God  in  the  other  world,  because  they  expected  to 
have  there  a  space  for  repentance.  Unlike  the  class  of 
whom  I  have  spoken,  these  believed  in  the  necessity  of 
repentance  ;  but  they  did  not  believe  that  the  space  for 
repentance  was  limited  to  the  present  world.  They 
hoped  it  would  be  extended  to  the  other  world  ;  and  con- 
sequently, if  they  neglected  religion  here,  that  they  should 
have  an  opportunity  of  embracing  it  hereafter.  On  this 
ground,  they  ventured  to  waste  their  time  on  earth,  and 
to  abuse  the  many  opportunities  with  which  they  were 
favored.  They  loved  the  ways  of  sin,  and  presumed  to 
persist  in  them,  expecting  there  would  be  time  enough 
for  repentance,  and  a  more  convenient  season  for  securing 
salvation,  beyond  the  grave.  But  alas  !  when  the  thread 
of  life  is  severed,  and  their  immortal  spirits  appear  in 
eternity,  they  find  that  they  have  been  mistaken.  They 
find,  that  as  the  tree  has  fallen,  so  it  must  lie  ;  and  that 
in  the  miserable  state  on  which  they  have  entered,  no 
change  for  the  better  is  to  be  expected.  They  must  now 
reap  according  to  that  they  have  sown,  and  must  be  re- 
garded and  treated  forever  according  to  the  deeds  done 
in  the  body.  Contrary  to  all  previous  expectation,  they 
find  that  their  probation  is  ended,  their  space  for  repent- 
ance closed,  and  their  souls  irrecoverably  lost.  Thus 
their  once  cherished  hopes  have  vanished  like  a  dream, 
and  they  are  destroyed,  and  that  without  remedy. 

3.  Many  will  be  disappointed,  when  summoned  into 
the  other  world,  because  they  did  not  live  so  long  as  tliey 
expected.  They  believed  that  a  return  to  God  was  neces- 
sary to  prepare  them  to  enjoy  his  presence  and  fa  or,  and 
that  this  return  must  be  accomplished  on  earth,  or  never ; 
but  still  they  did  not  think  there  was  any  need  of  haste. 
They  were  in  the  vigor  of  their  days,  in  the  full  enjoy- 
ment of  health  ;  and  if  they  thought  of  death  at  all,  they 
thought  of  it  only  as  a  distant  event.  They  were  often 
warned  that  life  was  short  and  uncertain,  and  that  their 
eternal  well-being  was  at  hazard  ;  and  they  not  unfre- 


4  DISAPPOINTMENT    IN    THE    LAST    DAY. 

quently  made  resolutions  that  when  they  had  arrived  at  a 
certain  period,  they  would  repent.  But  when  the  prom- 
ised period  came,  they  were  not  ready.  They  found  the 
same  hindrances  and  objections  as  before,  and  that  these 
were  rather  increased  than  diminished  by  delay.  Of 
course,  they  could  not  attend  to  the  subject  then,  but  still 
did  not  cease  to  hope  that  some  more  convenient  season 
would  arrive.  In  this  way,  life  ran  to  waste,  death  was 
comparatively  excluded  from  their  thoughts,  and  the  con- 
cerns of  the  immortal  soul  were  neglected  and  forgotten. 
But  in  an  unexpected  manner  and  moment,  disease  in- 
vaded, and  the  dread  messenger  approached.  They  had 
scarcely  time  to  look  about  them,  and  realize  their  situa- 
tion, before  all  hope  of  life  was  extinguished,  and  the  arm 
of  the  king  of  terrors  was  lifted  for  their  destruction.  At 
this  dreadful  hour  their  distress  and  horror  were  unspeak- 
able. They  shuddered — they  resolved — they  entreated 
for  mercy  :  but  nothing  could  stay  or  avert  the  lifted  hand 
of  death.  It  fell — it  despatched  them — it  sent  them  into 
the  eternal  world — it  disclosed  to  them  in  a  moment  that 
all  was  lost.  It  showed  them  that  the  half  of  their  doom 
had  not  been  told  them,  and  left  them  to  wail  on  forever, 
'  The  harvest  is  past,  the  summer  is  ended,  and  we  are 
not  saved.' 

4.  Numbers  will  be  disappointed  hereafter,  because 
they  have  mistaken  the  true  character  of  God.  They 
believed  that  persons  must  Jove  God  in  order  to  enjoy 
him,  and  they  flattered  themselves  that  they  did  love  him. 
They  supposed,  indeed,  that  they  had  always  loved  him, 
and  that  the  love  'of  God  was  one  of  the  most  natural 
affections  of  the  human  heart.  They  could  not  doubt 
that  they  were  the  friends  of  God,  and  that  the  judgment 
scene  would  test  the  sincerity  of  their  friendship.  But 
when  they  appear  in  the  eternal  world,  to  their  unutterable 
confusion,  they  find,  that  the  God  they  loved  so  well  is 
not  there.  They  discover  that  their  God  was  a  mere  fic- 
tion, and  had  no  existence  save  in  their  own  imaginings: 
for  instead  of  taking  the  character  of  God  as  he  had  him- 
self revealed  it,  they  fashioned  it  after  their  own  fancies, 
and  no  wonder  they  loved  it.  No  wonder  they  pleased 
themselves  with  the  airy  delusion.  But  though  the  phan- 
tom has  fled,  they  find  that  the  God  of  the  Bible,  the  God 


DISAPPOINTMENT    IN    THE    LAST    DAY.  5 

of  heaven  remains.  He  remains,  just  as  he  revealed  him- 
self, glorious  in  holiness,  angry  with  the  wicked,  delight- 
ing to  show  mercy  to  the  penitent ;  but  he  will  by  no 
means  tarnish  the  honor  of  his  law,  or  clear  the  guilty. 
How  shall  they  meet  this  holy  and  just  God  ?  How  shall 
they  stand  before  him,  and  answer  for  denying  him  1 
They  feel  that  they  cannot  do  it ;  and  in  consternation 
and  confusion  they  cry  to  the  rocks  and  mountains  to  fall 
upon  them,  and  hide  them  from  the  face  of  Him  that  sit- 
teth  on  the  throne. 

5.  Another  class  will  be  disappointed  in  the  judgment, 
because  they  have  j/iistakcn  the  nature  of  true  religion. 
They  believed  religion  necessary,  as  a  preparation  for 
death,  and  they  clung  to  something  which  they  thought 
was  religion.  They  continued  to  cling  to  it  to  the  last. 
But  the  moment  they  step  into  eternity,  they  find  that 
they  have  been  deceived.  They  have  mistaken  the 
shadow  for  the  substance,  and  have  clung  to  that  which 
cannot  support  them. 

Some  mistake  their  orthodoxy  for  religion,  and  because 
they  are  speculatively  correct  in  their  religious  opinions, 
flatter  themselves  that  they  shall  be  accepted.  But  let 
such  persons  remember,  that  self-fiattery  like  this  is  no 
part  of  orthodoxy — that  there  is  such  a  thing  as  '  holding 
the  truth  in  unrighteousness' — that  an  enliofhtened  head 
renders  an  unsanctified  heart  the  more  inexcusable — and 
that  mere  speculation,  however  correct  and  extended, 
cannot  save  them.  '  Thou  believest  there  is  one  God,' 
and  believest  many  things  which  he  has  revealed  ;  '  thou 
doest  well  :  the  devils  also  believe  and  tremble.' 

Some  mistake  their  sincerity  for  reli2:ion,  and  think  it 
enoucrh  to  ensure  their  salvation  that  thev  are  not  charg'e- 
able  v/ith  conscious  hypocrisy.  They  sincerely  believe 
what  they  profess,  and  this  is  all  that  can  properly  be  re- 
quired of  them.  Persons  of  this  character — and  it  may 
be  feared  they  are  not  few — seem  not  to  know,  that  in 
the  search  of  truth  and  duty,  men  may  be  blinded  and 
deceived  ;  that  they  may  be  sincerely  vvTong,  as  well  as 
sincerely  right :  and  that  "  there  is  a  way  vv'hich  secmeth 
right  unto  some,  but  the  end  thereof  are  the  ways  of 
death."  The  Hindoo  mcy  be  sincere,  in  his  self-immo- 
lation.    The  Mohammedan  may  be  sincere,  in  his  long 


6  DISAPPOINTMENT    IN    THE    LAST    DAY. 

and  tiresome  pilgrimage  to  the  birth-place  of  the  prophet. 
The  Catholic  may  be  sincere  in  attempting  to  buy  the 
grace  of  God  for  money.  Paul  was  very  sincere,  in  the 
sense  in  which  the  word  is  here  used,  in  persecuting  the 
church  of  God.  '  I  verily  thought,''  says  he,  '  that  I 
ought  to  do  many  things  contrary  to  the  name  of  Jesus 
of  Nazareth.'  Yet  he  was  at  this  time  '  a  blasphemer 
and  injurious,'  and  had  he  persisted,  he  must  have  per- 
ished forever. 

Some  mistake  external  morality  for  religion,  and  be- 
cause they  treat  their  fellow  men  with  justice  and  kind- 
ness, and  perform  the  relative  and  social  duties,  fancy 
that  they  have  all  the  religion  which  they  shall  ever  need. 
They  feel  no  deep  sense  of  sin,  and  no  need  of  a  Saviour's 
cleansing  blood  ;  and  though  they  live  in  a  neglect  of 
prayer  and  all  the  duties  which  they  owe  to  God,  they 
are  content  to  rest  on  their  own  supposed  righteousness, 
as  the  foundation  of  their  hopes,  and  their  preparation  for 
heaven. — Notwithstanding  the  absurdity  of  views  such  as* 
these,  there  are  multitudes,  it  may  be  feared,  who  enter- 
tain them.  Thousands  under  the  gospel  are  living,  dying, 
and  going  into  eternity,  with  no  better  religion  than  this. 
How  great  must  be  their  disappointment,  when  summoned 
into  the  presence  of  God  in  all  the  contidence  of  self- 
righteous  expectation,  to  find  that  heaven  has  no  place 
for  them  :  to  find  that  a  preparation  for  heaven  is  a  very 
different  thing  from  what  they  had  supposed  :  to  find  that 
all  who  rise  to  that  world,  go  there,  not  on  the  ground  of 
their  own  righteousness,  but  as  those  who  have  been  par-, 
doned  for  the  sake  of  Christ ;  to  find  that  the  feelinor 
which  pervades  all  heaven  is,  '  Not  unto  us,  not  unto  us» 
but  to  Him  who  hath  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,  be  all  the  glory  of  our  salvation.' 

Others  mistake  the  nature  of  religion  in  a  ditfeieni 
way.  They  think  it  enough  that  they  have  had  convic-. 
tions  of  sin  ;  that  they  have  passed  througli  something 
which  they  call  conversion  ;  that  they  have  made  a  public 
profession  of  their  faith ;  and  are  commonly  regarded  and 
spoken  of  as  Christians.  They  do  not  love  the  duties  of 
religion,  and  they  neglect  these  duties  as  often  as  decency 
will  allow.  Their  hearts  are  set  upon  the  world,  and  they 
pursue  it  with  unremitting  ardor.     Still,  strange  as  it  ma)f 


DISAPPOINTMENT    IN    THE    LAST    DAY.  7 

seem,  they  do  not  doubt  that  their  hearts  have  been  re- 
newed, that  they  have  the  essentials  of  religion,  and  that 
they  are  prepared  to  die  in  peace.  Such  persons  seem  to 
suppose  that,  in  order  to  be  religious,  it  is  only  necessary 
to  pass  through  a  certain  process  usually  denominated 
conviction  and  conversion  ;  and  that  prayer,  and  watch- 
fulness, communion  with  God,  and  a  strict  religious  life 
(though  well  enough  for  those  who  like  them)  are  wholly 
unnecessary.  Consequently,  though  they  live  after  the 
manner  of  the  world,  and  perhaps  more  loosely  than  many 
who  make  no  pretensions  to  piety,  they  never  doubt  the 
reality  of  their  religion  or  the  goodness  of  their  hope. 
But,  if  the  representations  of  the  Saviour  are  at  all  to  be 
credited,  such  persons  are  preparing  for  an  overwhelming 
disappointment.  A  shoreless  eternity  is  before  them  ; 
time,  with  resistless  current,  is  bearing  them  on  towards 
it,  and  the  moment  they  enter  there,  they  will  find  that 
they  have  no  support.  They  will  discover,  at  a  glance, 
that  they  have  been  deceived,  that  they  have  mistaken 
the  nature  of  true  religion,  that  the  gate  of  heaven  is  shut 
against  them,  and  their  souls  are  lost.  And  though  they 
may  stand  without,  and  cry,  '  Lord,  Lord,  open  unto  us  ; 
we  have  eaten  and  drunk  in  thy  presence,  and  thou  hast 
taught  in  our  streets  ;'  a  voice  of  thunder  will  reply,  '  I 
know  you  not  whence  ye  are  ;  depart  from  me,  ye  work-- 
ers  of  iniquity.' 

6.  Many  will  be  disappointed  at  the  last,  because  they 
have  mistaken  the  character  of  their  own  exercises  and 
feelings.  They  believed  that  religion  was  necessary  as 
a  preparation  for  heaven,  and  that  true  religion  is  in  its 
nature  spiritual,  having  its  seat  in  the  affections  of  the 
soul.  They  trusted,  also,  that  their  own  affections  were 
of  the  right  kind,  and  consequently  that  their  title  to 
heaven  was  sure  ;  but  in  this  respect  their  hea'rts  deceived 
them. 

Some  mistake  the  excitement  of  mere  animal  sensibili^ 
ties  for  the  glow  and  fervor  of  religious  affection.  We 
are  so  constituted  as  to  be  susceptible  of  a  variety  of  feel- 
ings connected  with  our  animal  nature,  such  as  fear,  joy, 
grief,  natural  affection,  &c.  These  animal  feelings  are 
not  unfrequently  excited  by  religious  considerations. 
The  sufferings  of  Christ,  the  worth  of  the  soul,  the  joya 


8  DISAPPOINTMENT    IN    THE    LAST    DAY. 

of  heaven,  and  the  pains  of  hell,  may  be  so  presented  to 
the  mind,  as  to  excite  hopes  and  fears,  desires  and  sym- 
pathies which  are  entirely  of  an  animal  nature.  Feelings 
of  this  kind  are  usually  ardent,  strong,  palpable  to  the 
sense,  and  peculiarly  calculated  to  deceive  the  unwary. 
In  many  instances,  they  have  been  mistaken  for  holy 
affections,  and  persons,  on  the  ground  of  them,  have 
made  high  professions  and  indulged  confident  hopes.  A 
religion  of  this  character  is  usually  transient.  The  gust 
of  passion  quickly  subsides,  and  the  sleep  of  worldliness 
returns.  Or,  where  this  is  not  strictly  the  case,  the 
character  is  unstable,  fitful,  subject  to  inconsistencies  and 
extravagancies,  and  easily  distinguishable  from  the  course 
of  the  just,  which  shines  brighter  and  brighter  to  the  per- 
fect day.  Still,  those  who  are  deceived  by  feelings  such 
as  have  been  described,  are  usually  fond  of  the  delusion, 
and  refuse  to  renounce  it.  They  think  much  of  their 
high  religious  exercises,  perhaps  boast  of  them,  and  re- 
gard themselves  as  elevated  almost  above  the  region  of 
doubt,  or  the  ordinary  necessity  of  self-scrutiny.  O  what 
must  be  the  disappointment  of  such  persons,  their  weep- 
ing and  wailing  and  gnashing  of  teeth,  when  they  shall 
see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets, 
and  all  the  ransomed  of  the  Lord,  in  the  kingdom  of 
glory,  and  they  themselves  thrust  out  ! 

But  there  is  another  mistake  in  reffard  to  the  nature  of 
religious  exercises,  by  which  many  are  preparing  them- 
selves for  disappointment  hereafter.  They  do  not  dis- 
tinguish between  holy  and  selfish  affectiojs,  and  because 
their  selfishness  assumes  a  religious  aspect,  they  please 
themselves  with  the  idea  that  it  is  religion  itself  They 
have  something  which  they  call  the  love  of  God,  but  it  is 
a  mere  selfish  love  :  they  love  him  because  they  think  he 
loves  them,  and  is  determined  to  save  them.*     Their  re- 

*  Some  may  think  that  the  same  selfish  love  which  is  here  con- 
demned is  inculcated  by  the  apostle  John.  *'  We  love  him  because 
he  first  loved  us."  1  John  iv.  19.  Rot  a  moment's  attention  to  the 
previous  verses  will  convince  dinv  candid  person  *hat  this  is  a  mis- 
take. The  apostle  doe-:  not  describe  the  love  of  God  to  us  person- 
ally as  the  motive  which  should  excite  our  love  to  him  ;  but  the 
love  of  God,  in  sendinjj  '•  his  Son  to  be  the  p-.opitiUion  for  our  sins,'* 
and  in  "  jjivinor  us  of  his  Spirit"  to  renew  our  heart-',  he  represents 
as  the  first  cause  of  all  religious  a,irectioa  ;  so  that  it  is  strictly  true. 


DISAPPOINTMENT    IN    THE    LAST    DAY.  9 

pentance  too  is  of  the  same  character.  If  anything  more 
than  mere  compunction  of  conscience,  or  animal  grief — 
if  it  is  a  sorrow  of  the  heart  at  all,  it  is  selfish  sorrow  ; — 
a  sorrow  for  sin,  not  because  it  is  wrong  in  itself,  and  has 
been  committed  against  God,  but  because  it  is  likely  to 
injure  them.  With  the  same  kind  of  affection  they  em- 
brace the  Saviour.  They  believe  he  has  died  for  them, 
and  will  certainly  save  them,  and  they  love  him  for  the 
favors  which  they  expect  to  receive  from  him.  Under  a 
delusion  such  as  this,  persons  may  also  experience  a  joy 
in  religion,  which  they  mistake  for  holy  joy,  but  which  is 
entirely  selfish.  They  believe  that  God  loves  them,  and 
has  pardoned  all  their  sins,  and  will  certainly  make  them 
happy  forever  ;  and  with  such  impressions,  who  would 
not  rejoice  1  These  selfish  affections  may  at  times  be 
ardent,  may  rise  very  high,  and  may  leave  the  possessor 
of  them  in  no  doubt  as  to  the  reality  of  his  religion,  while 
it  is  obvious  to  other  eyes  that  they  have  nothing  of  the 
nature  of  true  religion  in  them.  They  are  spurious, 
counterfeit,  terminating  on  self  and  not  on  God,  and  such 
as  a  holy  God  cannot  approve. — Persons  deceived  in  this 
way  will  be  very  likely  to  go  on,  trusting  to  their  false 
hopes  and  selfish  affections,  till  the  light  of  eternity  unde- 
ceives them  ;  and  then  their  disappointment  will  be  ex- 
treme. Thinking  nothing  but  that  they  have  religion, 
and  their  foundation  is  strong,  till  their  eyes  are  opened 
in  the  other  world  ;  what  fearfulness  must  surprise  them, 
what  untold  horrors  must  come  over  them,  to  find  that 
they  have  been  deceived,  that  they  have  no  religion,  that 
their  lamps  when  most  needed  are  gone  out,  and  they  are 
left  in  eternal  night ! 

It  may  be  easily  conceived,  that  the  disappointments, 
with  which  so  many  will  be  overtaken  at  the  last,  must 
be  unutterably  dreadful.     Disappointments  are  painful, 

that  had  he  not  first  loved  us,  and  had  he  not  manifested  his  love  in 
the  ways  which  have  been  pointed  out,  we  never  should  have  been 
brought  to  the  exercise  of  a  true  love  to  him.  Had  he  not  given 
his  Son  to  die  for  us,  and  his  Spirit  to  sanctify  us,  how  should  we 
have  been  delivered  from  the  bondage  of  corruption  ?  And  how 
should  the  true  love  of  God  ever  have  been  shed  abroad  in  our 
hearts  ?  This  love  is  a  very  different  thing  from  that  selfish  affec- 
tion of  which  I  have  spoken,  and  by  which  so  many,  it  may  be 
fe-ared,  are  fatally  deceived, 


10  DISAPPOINTMENT    IN    THE    LAST    DAY. 

ofteil  almost  beyond  endurance,  in  the  comparatively 
trifling  concerns  of  the  present  life.  Who  then  shall  de- 
scribe the  anguish  of  disappointed,  despairing  souls, 
when  the  curtain  of  sense  is  withdrawn,  and  the  scenes 
of  the  invisible  world  appear  1  Who  can  conceive  the 
misery  of  those,  whose  unsuspected,  long-cherished  hopes 
suddenly  vanish,  in  the  blaze  of  eternity,  and  under  the 
searching  eye  of  Jehovah  1  They  sec  the  celestial  city 
afar  off,  but  it  is  shut  against  them.  They  see  the  happy 
company  of  the  redeemed,  but  they  must  never  be  of 
their  number.  Instead  of  the  approbation  of  God,  they 
meet  his  frown.  Instead  of  his  favor,  they  endure  his 
wrath.  In  place  of  expected  glory  and  peace,  they  feel 
the  gnawings  of  the  never-dying  worm,  and  the  burnings 
of  unquenchable  fire.  And  what  puts  the  seal  upon  their 
destruction  is,  they  know  it  is  irreversible.  They  know 
their  dreadful  state  is  fixed.  Could  they  look  forward  to 
any  period,  however  distant,  when  they  should  enjoy 
again  the  offers  of  the  gospel,  it  would  be  some  relief; 
but  no  such  prospect  is  presented.  All  around  them  is 
the  blackness  of  darkness.  All  is  horror  and  despair. 
And  to  meet  this,  in  place  of  an  expected  heaven  of  glory 
and  bliss, — what  a  difference  !  What  a  depth  of  disap- 
pointment and  wo ! 

To  conceive  of  the  subject  more  fully,  make  it,  reader, 
your  own  case.  You  now  indulge  a  hope  of  heaven. 
You  flatter  yourself  that  you  have  reason  to  hope.  Your 
hope  is  dear  to  you,  and  you  are  unwilling  to  relinquish 
it.  But  admit  it  as  possible,  at  least  for  a  moment,  that 
you  may  be  deceived,  and  that  were  you  called  away  in 
your  present  state,  you  must  be  found  among  the  misera- 
ble. Suppose  also  that  your  summons  had  arrived,  that 
the  scenes  of  eternity  had  opened,  and  your  future  mise- 
ries were  now  disclosed.  O  tell  me,  fellow  traveller  to 
the  jfudgment,  tell  me  if  you  can,  what  would  be  your 
feelings  under  such  circumstances  !  What  a  tearfulness 
would  surprise  you  !  What  a  shuddering  horror  would 
come  over  you  !  What  a  disappointment  would  over- 
whelm you  !  Such  a  destruction  of  your  fondest  hopes — 
such  a  dashing  of  your  most  cherished  expectations — 
such  a  fall — such  a  ruin  : — how  could  vou  or  I  sustain  it  i 

And  yet,  is  it  not  possible,  beloved  reader,  that  we 


DISAPPOINTMENT    IN    THE    LAST    DAY.  11 

may  be  deceived  ?  Is  it  not  possible  that  we  are  prepar- 
ing all  this  disappointment  and  ruin  for  ourselves  ?  I 
put  these  questions,  not  to  inflict  needless  pain,  but  to 
give  seasonable  warning.  We  need  not  be  deceived. 
We  are  under  no  necessity  of  urging  our  way  onward  to 
the  judgment  with  '  a  lie  in  our  right  hand.'  Some  of 
the  more  common  grounds  of  deception  and  disappoint- 
ment have  been  pointed  out.  Are  v/e  resting  on  them  ? 
Let  every  reader  search  his  deceitful  heart  to  the  bottom, 
and  determine  for  himself  There  is  a  hope  which,  in 
the  hour  of  trial,  will  be  as  an  anchor  to  the  tossed  soul ; 
and  there  is  a  hope  which  is  as  the  "spider's  web.  There 
is  a  hope  of  more  value  than  worlds  ;  and  there  is  a  hope 
which  is  worse  than  nothing.  Both,  reader,  are  before 
you.  Both  are  within  your  reach.  Give  all  diligence, 
and  you  may  secure  the  one  ;  sleep  on  in  false  security, 
and  you  must  hold  to  the  other.  Every  thing  invites  to 
instant  watchfulness,  examination,  and  effort.  The  sug- 
gestions of  reason,  the  whispers  of  conscience,  the  deci- 
sions of  God's  word,  all  unite  in  saying,  '  Be  not  deceiv- 
ed ;  God  is  not  mocked  ;  for  whatsoever  a  man  soweth, 
that  shall  he  also  reap.'  Heaven  lifts  its  portals  to  allure 
you  upward  ;  hell  warns  you  with  terrific  murmurs  to 
turn  away  and  come  not  thither  ;  while  a  voice  from  the 
throne  of  judgment,  loud  as  seven  thunders,  breaks 
upon  the  ear,  '■Prepare  to  meet  thy  God.'' 


••♦^^5  ^^B^y^*** 


(  12) 


HOPING,    YET    TREMBLING. 

My  soul  would  fain  indulge  a  hope 
To  reach  the  heavenly  shore ; 

And  when  I  drop  this  dying  flesh, 
That  I  shall  sin  no  more. 

I  hope  to  hear,  and  join  the  song, 
That  saints  and  angels  raise  ; 

And  while  eternal  ages  roll, 
To  sing  eternal  praise. 

But  oh — this  dreadful  heart  of  sin  I 

It  may  deceive  me  still ; 
And  while  I  look  for  joys  above, 

May  plunge  me  down  to  hell. 

The  scene  must  then  forever  close, 

Probation  at  an  end  ; 
No  gospel  grace  can  reach  me  there, 

No  pardon  there  descend. 

Come  then,  O  blessed  Jesus,  come, 

To  me  thy  Spirit  give  ; 
Shine  through  a  dark,  benighted  soul. 

And  bid  a  sinner  live. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRACT  SOCIETY, 

PERKINS  &  MARVIN,  Agents, 
;  Depository^  114,  Washington  Street,  Boston. 


I^O.  13. 

NATURE  AJVD  INFI.UENCE 

OF 

FAITH. 

Although  the  nature  of  faith  seems  to  be  very  sim- 
ple and  obvious,  and  the  language  of  the  inspired  writers 
respecting  it  very  intelligible  ;  there  is  perhaps  no  sub- 
ject, which  has  been  more  perplexing  to  the  minds  of 
men,  or  on  which  they  have  entertained  more  obscure 
and  erroneous  conceptions.  This  deplorable  fact  may  be 
accounted  for  by  the  following  considerations. 

1.  Tlie  objects  of  faith  are  remote  from  the  province 
of  our  senses.  Our  earliest  attention  is  directed  to  the 
present  world.  As  creatures  of  sense,  we  form  a  habit 
of  looking  at  the  things  which  are  seen.  When  there- 
fore we  attempt  to  get  right  views  of  faith,  we  are  under 
the  necessity  of  casting  off  the  dominion  of  our  early 
habits  ;  of  counteracting  the  influence  of  temporal  things  ; 
of  breaking  away  from  the  enchantments  of  sense,  and 
turning  the  current  of  our  thoughts  and  feelings  into  a 
new  channel.  No  person,  who  has  in  earnest  attempted 
this,  needs  to  be  told  with  what  difficulties  it  is  attended. 

2.  Another  thing,  which  renders  it  difficult  for  us  to 
get  clear  and  operative  views  of  faith,  is,  that  the  lan- 
guage ivhich  describes  it  has  been  so  often  heard  and  spo- 
ken by  us  without  any  correspondent  conceptions  or  feel^ 
ings.  This  custom  of  speaking  or  hearing  the  words  of 
inspiration,  and  of  Christian  piety,  without  the  concep- 
tions which  those  words  ought  to  excite,  creates  a  i.ew 
difficulty.  For  whenever  that  language  is  repeated,  the 
mind  is  apt  to  lie  in  the  same  listless  state,  as  formerly. 
We  find  it  hard  to  bring  ourselves  to  attend  in  earnest  to 
a  subject,  which  has  often  passed  before  us  without  ex- 
citing attention. 

15 


'Z  NATURE    AND    INFLUENCE    OF    FAITH. 

3.  It  is  still  more  to  the  purpose  to  observe,  that  such 
is  the  nature  of  faith,  that  it  cannot  he  rightly  appre- 
hended without  being  experienced  and  felt.  Christian 
faith  does  not  consist  chiefiy  in  a  speculative  discernment 
of  external  objects.  It  is,  in  a  great  measure,  a  matter 
of  affection.  But  how  can  an  affection  be  properly  known, 
except  by  those  who  have  been  the  subjects  of  it  ?  And 
even  as  to  real  believers,  faith  exists  in  them  in  so  low  a 
degree,  that  they  are  exposed  to  something  of  the  same 
difficulty.  For  how  can  they  form  lucid  conceptions  of 
that,  which  operates  in  their  own  minds  so  feebly,  that  k 
is  hardly  visible  ? — But 

4.  It  is  most  of  all  important  to  observe,  that  right  ap- 
prehensions of  faith  are  prevented,  and  mistaken  ones 
occasioned,  hy  dispositions  opposed  to  faith.  The  cor- 
rupt affections  of  the  heart  render  us  blind  to  spiritual, 
holy  objects.  They  not  only  prevent  us  from  exercising 
faith,  but  make  us  averse  to  perceive  what  it  is  ;  because 
such  perception  would  lead  to  self-reproof  and  self-con- 
demnation. In  this  case  it  is  eminently  true,  "  that  the 
natural  man  discerneth  not,  the  things  of  the  Spirit ;  for 
they  are  foolishness  to  him  ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned."  And  sinful 
affection,  so  far  as  it  prevails,  hinders  spiritual  discern- 
ment in  Christians,  as  really  as  in  the  impenitent. 

Such  considerations  as  these  may  help  us  to  account 
for  the  obscure  and  erroneous  views  wliich  are  commonly 
entertained  of  faith,  and  for  the  peculiar  difficulty  which 
attends  all  our  efforts  to  make  it  v/ell  understood. 

My  present  object  is  to  illustrate  the  nature  and  practi- 
cal inflaence  of  faith.  And  in  doing  this,  I  shall  avail 
myself  particularly  of  the  instructions  contained  in  He- 
brews, xi. 

The  sacred  writer  begins  his  description  thus.  "  Now 
faith  is  the  substance  of  things  hoped  for,  the  evi- 
dence of  things  not  seen."  The  original  word  here  ren^ 
dered  substance,  primarily  signifies  a  pillar  or  basis,  on 
which  any  thing  is  firmly  supported,  so  that  it  cannot  be 
moved  aside  or  fall.  Nearly  allied  to  this  is  the  meta- 
phorical sense  ;  firm  trust,  confidence,  a  certain,  unshn- 
kefi  hope,  on  which,  as  a  basis,  the  mind  rests.  Faith  is 
as  full  a  persuasion  of  those  things  which  God  has  re- 


NATURE    AND    INFLUENCE    OF    FAITH.  3 

vealed,  as  can  in  other  things  be  produced  by  the  evi- 
dence of  our  senses.  It  gives  present  subsistence  and 
reality  to  the  objects  of  hope. 

Faith  is  also  the  evidence  of  things  not  seen.  It  is,  as 
the  original  word  signifies,  a  proof,  or  demonstration, 
made  by  certain  evidence.  As  here  used,  it  is  rather  the 
effect  produced  in  the  mind  by  evidence  ;  the  full  per- 
suasion whi-ch  results  from  the  most  satisfactory  proof. 

You  will  perceive  that  the  faith  here  spoken  of,  re- 
spects not  only  the  future  good,  which  is  made  known  by 
the  promises  of  God,  and  is  the  proper  object  of  hope,  but 
other  invisible  things,  even  things  past,  which  God  has 
made  known  to  us.  The  very  first  instance  of  faith  here 
mentioned,  relates  to  past  events.  "  Through  faith  we 
understand  that  the  worlds  were  made  by  the  word  of 
God." 

The  foundation  of  faith  is  the  moral  perfection  of  God, 
particularly  his  veracity.  The  understanding  of  God  is 
infinite  ;  therefore  lie  cannot  mistake.  God  is  infinitely 
holy  and  good  ;  and  therefore  he  cannot  lie.  In  the  ex- 
ercise of  faith,  we  fix  our  eye  upon  a  Being  of  absolute 
perfection.  We  know  that  whatever  such  a  Being  de- 
clares, must  be  truth.  In  this  general  view,  faith  seems 
to  have  as  real  a  concern  with  the  manifestations  which 
God  makes  in  his  worlcs,  as  with  the  declarations  of  his 
word.  When  we  observe  the  works  of  God  in  creation 
and  providence,  we  believe  that  the  manifestations  he 
there  makes,  and  the  instructions  he  gives,  are  true.  We 
know  that  a  Being  of  perfect  moral  excellence  will  no 
more  deceive  us  by  the  aspect  of  his  countenance,  or  by 
the  motion  of  his  hand,  or  by  the  characters  which  his 
finger  inscribes  on  his  works,  than  by  the  words  which 
he  utters. 

It  is  evident  that  the  ultimate  foundation  of  religious 
faith  is  more  sure,  than  that  of  the  most  confident  human 
belief  in  various  other  instances.  Does  our  belief  rest  on 
the  opinion  or  the  testimony  of  man  ?  Man  may  be  mis- 
taken, or  may  deceive.  Does  it  rest  on  the  deductions 
of  reason  ?  Those  deductions  may  be  fallacious.  But 
the  word  of  the  Lord  is  infallible  truth  ;  and  so  it  be- 
comes a  foundation  for  the  most  certain  faith. 

The  foundation  of  religious  faith  must  be  the  word  of 
God.     It  must  be  a  declaration,  for  the  truth  of  which 


4  NATURE    AND    INFLUENCE    OF    FAITH. 

the  honor  of  God  is  pledged.  This  declaration  may,  how- 
ever, be  conveyed  to  us  by  human  testimony.  For  exam- 
ple ;  we  are  informed  by  John  Baptist,  and  by  the  Apos- 
tles, that  God  uttered  a  voice  from  heaven,  saying,  this  is 
my  beloved  Son  in  whom  I  am  well  pleased.  This  decla- 
ration is  the  subject  o^  religions  faith,  because,  by  means 
of  credible  witnesses,  we  come  to  know  that  it  was  the 
declaration  of  God.  Having  satisfactory  evidence  that 
God  declared  this  truth,  we  believe  it  on  the  ground  of 
his  veracity.  In  whatever  way  a  declaration  of  God  is 
conveyed  to  us,  our  faith  in  it  rests  ultimately  upon  his 
veracity.  This  would  be  perfectly  obvious,  if  we  our- 
selves should  hear  the  divine  declaration.  And  why  not, 
when  the  same  declaration  is  conveyed  to  us  through  the 
undoubted  testimony  of  others  ?  In  both  cases,  we  are 
first  satisfied  that  God  made  the  declaration.  We  then 
believe  it  with  a  faith  which  rests  on  his  veracity.  Sup- 
pose we  become  acquainted  with  a  doctrine  declared  by 
Socrates,  Augustine,  or  Newton.  It  is  what  a  man  de- 
clares ;  a  man  not  divinely  inspired  ;  a  man,  not  God. 
Now  do  we  believe  it  merely  because  it  is  declared  by 
such  an  one  ?  No.  We  look  for  other  evidence.  But 
looking  for  other  evidence  shows,  that  we  have  not  per- 
fect confidence  in  him  who  makes  the  declaration. 

As  the  word  of  God,  or  the  veracity  of  God  in  his  word, 
is  the  ultimate  ground  of  religious  faith  ;  so  the  word  of 
God  is  the  rule  of  faith.  If  in  any  respect  whatever  we 
believe  differently  from  the  word  of  God ;  we  depart  from 
the  rule,  and  our  faith  is,  in  that  respect,  erroneous.  If 
we  believe  less  than  what  God  reveals,  our  faith  is  defec- 
tive ;  if  more,  it  has  a  faulty  redundance.  The  only  way 
to  have  our  faith  right,  is  to  conform  it  exactly  to  the  rule 
of  God^s  tcord ;  taking  care,  first,  to  understand  the  rule 
correctly,  that  our  fliith  may  not  bend  to  the  one  side  or 
the  other  ;  secondly,  to  understand  it  fully,  that  our  faith 
may  not  fall  short ;  thirdly,  to  restrain  the  lofty  aspirings 
of  reason,  and  the  surmises  of  curiosity,  and  to  be  entirely 
content  with  the  rule,  so  that  our  faith  may  not  overleap 
its  bounds. 

Before  we  touch  upon  the  moral  tendency,  or  the  prac- 
tical influence  of  faith,  it  is  of  material  importance  to  ob- 
serve, that  it  implies  a  right  temper  of  heart ;  in  other 


NATURE    AND    INFLUENCE    OF    FAITH.  5 

words,  that  it  implies  afTections  correspondent  with  the 
nature  of  its  various  objects.  It  is  generally  the  manner 
of  Scripture,  expressly  to  designate  the  particular  exter- 
nal action  or  the  action  of  the  understanding  which  is 
required,  and  that  only,  upon  the  reasonable  supposition 
of  its  being  always  attended  with  suitable  feelings.  In- 
telligent creatures,  possessed,  as  we  are,  of  a  moral  na- 
ture, must  understand  that  moral  affection  is  to  accompa- 
nf  every  act  of  obedience,  and  that,  without  it,  no  act  of 
•obedience  can  be  acceptable  to  the  Searcher  and  Sove- 
reign of  the  heart.  To  require  the  action  is,  by  manifest 
implication,  to  require  a  corresponding  state  of  the  heart. 
And  Vv^hen  the  action  is  recorded  as  having  been  per- 
formed, it  is  understood  that  the  heart  accompanied  it. 
God  requires  us  to  call  upon  his  name.  This,  taken  in 
the  literal  sense,  is  merely  an  outward  act.  But  this  is 
not  the  sense  in  which  it  is  required.  It  is  evidently  re- 
quired, as  an  expression  of  the  heart ;  the  heart  being  un- 
derstood not  only  to  agree  with  the  devout  words  uttered 
by  the  voice,  but  to  prompt  those  words.  So  when  the 
Evangelist  gives  an  account  of  the  great  faith  of  the  cen- 
turion, he  simply  relates  his  words  and  external  actions. 
Every  body  understands,  that  those  words  and  actions 
were  indicative  of  correspondent  feelings.  Unless  under- 
stood in  this  manner,  the  narrative  amounts  to  nothing. 

The  principle  I  have  laid  down  is  obviously  applicable 
to  every  thing  which  is  spoken  of  in  Scripture  as  a  mat- 
ter of  obligation  ;  every  thing  which  relates  to  man,  as  a. 
moral  agent.  If  the  obligation  respects  him,  as  a  moral 
agent ;  then  the  performance  of  the  duty  required  in- 
cludes the  action  of  the  whole  man,  so  far  as  he  is  of  a 
moral  nature.  For  example  ;  God  says  to  us,  "hear  my 
word  ;"  hear  it.  But  the  duty  enjoined  is  not  hearing 
with  the  ear  merely,  the  heart  being  disobedient ;  but 
hearing  with  a  right  disposition,  and  right  conduct. 
Again.  Christ  requires  us  to  receive  the  sacramental 
bread  and  wine  in  rememhrance  of  him.  But  merely  the 
outward  act  of  receiving  and  the  exercise  of  memory  do 
not  constitute  the  duty  enjoined.  The  outward  act  and 
the  exercise  of  memory  must  be  accompanied  with  affec- 
tions suitable  to  the  nature  of  what  is  commemorated. 
So  all  Christians  understand  it.     So  every  thing  of  the 

15* 


6  NATURE    AND    INFLUENCE    OF   FAITH. 

kind  must  be  understood.  And  while  we  have  conscience 
and  moral  affection,  and  remember  that  we  are  under  a 
moral  government,  we  certainly  shall  so  understand  it, 
whether  we  are  expressly  told  that  we  must,  or  not. 

I  repeat  the  position,  as  of  primary  importance,  that 
tvlienever  faith  is  spohen  of  as  a  moral  virtue,  or  with  re- 
gard to  its  moral  influence,  loe  must  consider  it  as  imply- 
ing affections  of  heart  corresponding  with  the  nature  of 
its  objects.  Such  affections  must  accompany  it,  and  malie 
a  part  of  it,  or,  in  the  Scripture  sense,  it  is  not  faith. 

When  I  say  that  faith  implies  affections  corresponding 
with  its  various  objects,  it  is  the  same  as  saying,  that 
faith  assumes  a  character  according;  to  the  nature  of  its 
particular  object.  If  it  relates  to  an  object  great  and 
awful,  it  is  accompanied  with  reverence  and  awe  ;  if  to 
an  object  that  is  amiable,  it  is  accompanied  with  love  ;  if 
to  a  future  or  absent  good,  with  desire  ;  if  to  something 
hateful,  with  abhorrence  ;  if  to  something  injurious  or 
dreadful,  with  fear  or  dread.  Thus  faith  may  be  said  to 
revere,  to  love,  to  desire,  to  hate,  or  to  dread,  just  accord- 
ing to  the  nature  of  its  particular  object. 

Vv^e  shall  now  consider  the  practical  influence  of  faith. 
And  before  we  have  done,  I  think  it  will  be  apparent,  not 
only  that  this  influence  is  very  great,  but  that  it  results 
directly  and  necessarily  from  the  very  nature  of  faith. 

In  the  word  of  God  the  most  important  effects  are  at- 
tributed to  faith.  It  is  represented  as  having  an  efficacy 
which  moves  all  the  springs  of  action,  and  controls  the 
whole  man.  Now  a  little  consideration  must  satisfy  us, 
that  it  is  in  its  nature  perfectly  adapted  to  produce  this 
mighty  effect.  For,  in  truth,  what  is  there  in  the  uni- 
verse, suited  to  influence  the  mind  or  control  the  actions 
of  man,  which  does  not  belong  to  faith.  Those  things 
which  God  has  made  known  in  his  word,  and  which  are 
the  objects  of  faith,  are  of  the  highest  conceivable  mo- 
ment. Indeed  they  have  an  importance  infinitely  above 
our  comprehension.  God  has  set  before  us  a  great  and 
endless  good  to  be  obtained  ;  a  great  and  endless  evil  to 
be  avoided.  And  he  has  set  these  before  us  in  all  the 
forms,  which  are  adapted  to  rouse  the  affections  and  the 
efforts  of  man.     Does  any  one  say,  that  the  endless  good 


NATURE    AND    INFLUENCE    OF    FAITH.  7 

and  the  endless  evil  which  God  has  revealed,  come  not 
under  our  observation  ;  and  then  ask,  how  the  existence 
of  such  things  can  certainly  be  known  ?  My  answer  is, 
Thus  saith  the  Lord.  This  is  the  best  of  all  evidence. 
Other  things  may  deceive  me.  But  God  cannot  lie. 
What  He  says  must  be  truth.  Or  does  any  one  say,  that 
the  things  which  God  has  declared  in  his  word,  being  in- 
visible and  distant,  cannot  excite  any  strong  emotion,  or 
any  powerful  effort  1  This,  I  admit,  is  true  with  regard 
to  those  who  are  governed  by  sense.  But  it  is  the  very 
nature  of  faith  to  give  an  uncontrollable  efficacy  to  objects 
invisible  and  distant.  All  must  allow  that  the  things 
which  God  has  revealed  would  have  a  mighty  influence 
upon  us,  if  they  were  actually  visible  and  present.  To 
faith  they  are  visible.  To  faith  they  are  present  too. 
Faith  removes  the  distance,  and  makes  them  present  re- 
alities. So  that  things  which  are  not  seen,  and  things 
which  are  to  take  place  thousands  of  ages  hence,  excite 
the  same  emotions,  and  have  the  same  practical  influence, 
as  though  they  were  actually  visible,  and  actually  present. 
In  the  exercise  of  faith,  we  say  of  unseen  and  future 
things  ;  they  are  absolutely  certain,  because  God  has  de- 
clared them.  They  are  equally  interesting  to  us,  as  if 
they  were  present ;  for  they  ivill  be  present ;  and  we 
shall  experience  them  and  feel  them,  when  happiness  will 
be  as  dear  to  us,  and  misery  as  dreadful,  as  they  are  now. 
They  deserve  our  regard,  therefore,  just  as  though  they 
were  present.  So  that,  if  the  infinite  excellencies  of  God 
and  the  employments  and  pleasures  of  heaven  are  suffi- 
cient to  move  the  hearts  and  govern  the  actions  of  saints 
and  angels  who  are  now  there,  they  are  sufficient  to  move 
and  govern  2^5.  If  the  transactions  of  the  judgment  day, 
if  the  glorious  appearing  of  the  Lord  from  heaven,  the 
assembling  of  the  universe  before  him,  the  disclosure  of 
the  secrets  of  all  hearts,  the  final  sentence,  the  blessed- 
ness of  the  righteous,  and  the  horror  and  despair  of  the 
wicked,  will  be  sufficient  to  arrest  the  attention,  and 
touch  the  feelings,  and  move  all  the  active  powers  of 
those  who  will  be  present  on  that  momentous  occasion  ; 
they  are  sufficient  to  arrest  our  attention,  to  touch  our 
feelings,  and  move  all  our  powers  of  action  now.  And 
just  so  far  as  we  have  faith,  they  will  do  it.     Men  gene-- 


8  NATURE    AND    INFLUENCE    OF    FAITH. 

rally  look  at  things  which  are  seen.  Sensible  objects 
govern  their  affections,  and  limit  the  sphere  of  their  ob- 
servation. But  faith  shifts  the  scene.  As  to  the  grand, 
governing  objects  of  the  human  mind,  and  the  motives  to 
action,  it  puts  them  in  a  new  world.  It  spreads  a  shroud 
over  the  things  of  time  and  sense,  and  opens  to  view 
things  unseen  and  eternal. 

Let  us  now  consider  the  practical  influence  of  faith,  as 
exhibited  in  Heb.  xi.  and  in  other  parts  of  Scripture. 

"  By  faith  Abel  offered  unto  God  a  more  excellent  sa- 
crifice than  Cain."  v.  4.  Abel  cordially  believed  what  God 
had  said  concerning  the  Seed  of  the  woman.  He  listened 
to  the  appointment  of  sacrifices,  which  were  doubtless  in- 
tended to  represent  the  future  atonement ;  and  according 
to  the  divine  direction,  and  with  correspondent  feelings, 
offered  a  sin-offering.  Whereupon  God  gave  him  a  tes- 
timony, that  his  offering  was  accepted.  Cain's  offering 
was  faulty,  because  he  wanted  faith ;  that  is,  because 
he  did  not  cordially  believe  the  promise  of  God,  nor  ren- 
der sincere  obedience  to  his  appointment. 

*'  By  faith  Enoch  was  translated  that  he  should  not  see 
death."  v.  5.  Enoch  walked  with  God.  He  was  habit- 
ually sensible  of  his  presence,  confided  in  his  promise, 
and  looked  at  eternal  things.  Such  was  the  operation  of 
h\^  faith.  He  was  rewarded  by  being  taken  immediately 
to  heaven  without  seeinsf  death.  Thus  he  obtained  his 
translation  hy  faith. 

"  By  faith  Noah,  being  warned  of  God  of  things  not 
seen  as  yet,  moved  with  fear,  prepared  an  ark."  v.  7. 
Here  the  nature  of  faith  begins  to  appear  still  more 
clearly.  God  said,  the  end  of  all  flesh  is  come;  behold  I 
will  destroy  them  with  the  earth.  He  then  gave  command 
to  Noah  to  make  an  ark.  Though  the  destruction  of  the 
world  by  a  delude  was  a  thinjj  which  no  one  had  ever 
seen  or  heard  of  before  ;  Noah  cordially  believed  that 
word  of  God  which  asserted  it.  In  his  view,  God's  say- 
ing it  made  it  a  certainty.  He  had  no  more  doubt  of  it, 
than  he  had  after  it  had  rained  forty  days  and  forty  nights. 
Thus  he  prepared  an  ark  hy  faith  ;  that  is,  in  conse- 
quence of  his  confidently  believing  what  God  had  de- 
clared. Had  he  not  believed  the  declaration  of  God,  he 
would  not  have  done  this. 


NATURE    AND    INFLUENCE    OF    FAITH.  V 

"  By  faith  Abraham,  when  he  was  called  to  go  out  into 
a  place  which  he  should  after  receive  for  an  inheritance, 
obeyed  ;  and  he  went  out,  not  knowing  whither  he  went." 
V.  8.  God  commanded  Abraham  to  go  out  of  his  country 
unto  another  land,  and  promised  to  make  of  him  a  great 
nation.  Abraham  had  perfect  confidence  in  God,  and  so 
looked  upon  the  thing  which  he  promised,  as  absolutely 
certain.  This  fully  accounts  for  his  leaving  his  kindred, 
and  going  out  he  knew  not  whither.  Simple,  childlike 
faith  in  God  was  the  principle  of  his  conduct. 

The  writer,  v.  13,  clearly  exhibits  his  idea  of  faith  with 
respect  to  those  servants  of  God  whom  he  had  just  men- 
tioned. "  These  all  died  in  faith,  not  having  received 
the  promises,"  (that  is,  the  good  things  contained  in  the 
promises,)  "  but  having  seen  ^hem  afar  off,  and  were  per- 
suaded of  them,  and  embraced  them."  God  had  at  dif- 
ferent times,  promised  them  everlasting  blessings  in  the 
world  to  come.  These  promises  they  fully  believed,  and 
confidently  expected  the  blessings  promised.  They  an- 
ticipated those  blessings  with  so  strong  a  desire,  and  so 
lively  a  persuasion  of  their  reality,  that  they  might  be  said 
to  have  already  embraced  them,  and  begun  to  enjoy  them. 
Now  all  this  excitement  of  feeling,  and  the  conduct  which 
flowed  from  it,  was  the  cfFect  of  a  cordial  belief  in  the 
promises  of  God,  and  an  assured  expectation  of  their  ac- 
complishment. 

The  nature  and  influence  of  faith  appeared  eminently 
in  the  conduct  of  Abraham  respecting  Isaac-  v.  17 — 19. 
God  had  promised  that  in  Isaac  his  seed  should  be  called, 
and  all  the  families  of  the  earth  blessed.  On  Isaac  every 
thing  seemed  to  depend.  If  he  should  die,  what  would 
become  of  the  divine  promises  1  What  would  become  of 
the  calling  of  Abraham's  seed,  and  the  blessing  which 
was  to  come  upon  all  nations  1  Yet  Abraham  had  such 
a  belief,  so  lively  and  certain  a  persuasion,  that  God  was 
true,  and  would  accomplish  his  word,  that  he  hesitated 
not,  when  commanded,  to  sacrifice  Isaac.  Why  was  not 
Abraham  agitated  and  perplexed  with  the  difficulties, 
which  attended  that  distressing  affair  ?  Why  was  he  not 
pressed  with  the  various  objections  which  might  be  urged 
against  the  sacrifice  of  his  own  son  ?  Simply,  because 
he  hdid  faith.     Faith  in  God  answered  all  objections  ;  re- 


10  NATURE    AND    INFLUENCE    OF    FAITH. 

lieved  all  difficulties.  It  was  enough  for  Abraham,  that 
God  had  promised.  But  how  would  it  be  possible  for 
God  to  fulfil  his  promise,  if  Isaac  should  be  slain  ?  With 
such  a  question  as  this,  Abraham  gave  himself  no  con- 
cern. He  knew  that  God  had  an  unfailing  resource  in 
himself;  that  he  could  do  any  thing  which  the  case  re- 
quired ;  that  he  could,  if  necessary,  even  raise  Isaac 
from  the  dead ;  though  the  idea  of  a  resurrection  from 
the  dead  was  probably  a  suggestion  of  Abraham's  strong 
faith,  as  no  such  event  had  ever  taken  place.  Thus  the 
main-spring  of  action  in  this  whole  affair,  was  faith ; 
that  is,  a  full  confidence  in  the  word  of  God,  and  a  cer- 
tain, lively  expectation  that  it  would  be  accomplished, 
whatever  difficulties  might  stand  in  the  way. 

Joseph,  at  the  close  of  h's  life,  made  mention  of  the 
departure  of  the  children  of  Israel  out  of  Egypt,  and  com- 
manded that  his  bones  should  be  carried  with  them  into 
Canaan,  hy  faith ;  that  is,  because  he  believed  the  prom- 
ise of  God  respecting  that  departure,  and  looked  upon  it 
as  a  reality,  a  matter  of  fact, — just  as  we  do  now. 

We  have  here  an  account  too  of  the  faith  of  Moses. 
He  believed  the  promises  of  God  respecting  the  deliver- 
ance of  the  Israelites,  and  the  everlasting  blessings  to  be 
conferred  on  the  faithful  in  another  world.  He  chose, 
therefore,  to  have  his  lot  with  his  suffering  brethren,  how 
much  soever  it  might  cost  him.  The  good,  which  the 
sure  promise  of  God  led  him  to  expect,  was,  he  well  knew, 
infinitely  better  than  all  the  treasures  of  Eg}'pt,  and  infi- 
nitely more  than  an  overbalance  for  all  the  sufferings  to 
which  he  might  be  exposed.  He  endured  as  seeing  the 
invisible  God,  from  whom  he  expected  support  and  deliv- 
erance. 

At  the  close  of  this  interesting  account,  the  inspired 
writer  gives  a  summary  description  of  the  efficacy  of  faith 
in  various  other  instances,  in  the  following  sublime  and 
moving  strain. 

"  What  shall  I  say  more  1  For  the  time  would  fail  me 
to  tell  of  Gideon  and  Barak,  and  Samson,  and  Jephthah, 
and  David,  and  Samuel,  and  the  prophets  ;  who  through 
faith^^''  that  is,  animated  and  home  on  by  unwavering 
confidence  in  God,  "  subdued  kingdoms,  wrought  right- 
eousness, obtained  promises,  stopped  the  mouths  of  lions, 


NATURE    AND    INFLUENCE    OF    FAITH.  11 

quenched  the  violence  of  fire,  escaped  the  edge  of  the 
sword,  out  of  weakness  were  made  strong,  waxed  valiant 
in  fight,  put  to  flight  the  armies  of  the  aliens.  Women 
received  their  dead,  raised  to  life  again  ;  and  others  were 
tortured,  not  accepting  deliverance,  that  they  might  ob- 
tain a  better  resurrection.  And  others  had  trial  of  cruel 
mockings  and  scourgings,  yea,  moreover,  of  bonds  and 
imprisonments.  They  were  stoned,  they  were  sawn  asun- 
der, were  tempted,  were  slain  with  the  sword  ;  they  wan- 
dered about  in  sheep-skins  and  goat-skins,  being  desti- 
tute, afflicted,  tormented."  What  the  servants  of  God 
did  and  suffered  in  all  these  cases  was,  hy  faith.  They 
believed  the  word  of  God.  They  were  sensible  of  his 
presence.  They  sought  and  expected  the  blessings  he 
had  promised.  They  acted  with  a  view  to  those  bles- 
sings, and  by  anticipation  lived  upon  them.  God's  ever- 
lasting kingdom  contained  a  blessedness  so  great  and 
precious,  that  it  roused  all  their  desires,  and  all  their 
efforts;  and  in  pursuit  of  it.hardships  and  sufferings  be- 
came light,  and  the  most  painful  enterprizes  easy  and  de- 
lightful.    Such  was  the  power  of  faith. 

The  chapter  to  which  we  have  novv^  attended  contains, 
as  we  have  seen,  a  particular  description  of  the  influence 
of  faith, — a  description  which  is  very  intelligible  and  im- 
pressive, and  which  can  hardly  fail  to  satisfy  any  atten- 
tive reader,  as  to  the  exact  view  which  the  writer  enter- 
tained of  his  subject. 

But  to  cast  a  still  clearer  light  on  this  subject,  and  to 
illustrate  the  perfect  agreement  of  the  inspired  writers 
respecting  it,  I  shall  show  that  other  passages  of  Scrip- 
ture exhibit  the  nature  and  influence  of  faith  in  the  same 
manner. 

2  Cor.  V.  7.  "  For  we  walk  by  faith,  not  by  sight." 
Faith  is  here  represented  as  the  essential  principle  of  the 
Christian  life.  And  what  this  faith  is,  v/e  readily  learn 
from  the  connexion.  We  ivalk, — ?iot  hy  sight ;  that  is, 
we  are  not  influenced  in  our  conduct  by  a  regard  to  the 
things  which  are  seen.  But  ice  walJc  by  faith  ;  we  look 
at  the  things  which  are  not  seen  ;  we  are  influenced  by  a 
regard  to  spiritual,  eternal  objects.  And  hov*^  are  those 
unseen,  spiritual  objects  made  known,  but  by  the  loord  of 
God  7     And  how  do  we  look  at  them,  or  regard  them,  so 


12  NATURE    AND    INFLUENCE    OF    FAITH* 

as  to  be  influenced  by  them,  but  by  faith ;  that  is,  by 
cordially  believing  the  word  of  God  ? 

James  i.  6.  "  But  let  him  ask  in  faith,  nothing  waver- 
ing." The  faith  to  be  exercised  in  prayer,  is  here  put  in 
opposition  to  a  doubtful,  wavering  mind,  and  so  must  im- 
ply a  cordial,  settled  belief  in  the  doctrines  and  promises 
of  God's  word. 

In  Acts  XV.  9,  Peter  represents,  that  God  purified  the 
hearts  of  Gentile  converts,  hy  faith ;  that  is,  by  a  steady, 
cordial  belief  in  the  truths  of  the  Gospel ;  or  which  is  the 
same  thing,  by  a  steady,  cordial  regard  to  those  invisible, 
spiritual  things,  which  the  word  of  God  reveals. 

But  it  may  perhaps  be  thought,  that  there  is  something 
in  evangelical  faith^  or  faith  in  Christy  essentially  differ- 
ent from  other  kinds  of  faith  ;  and  that  the  account, 
which  I  have  given  of  the  nature  and  influence  of  faith 
generally,  cannot  be  received  as  in  any  measure  satisfac- 
tory in  relation  to  this  particular  instance  of  it.  How  far 
such  an  opinion  has  any  adequate  support,  a  careful  at- 
tention to  the  subject  will  show. 

Faith  I  have  represented  to  be  a  firm,  cordial  belief  in 
the  veracity  of  God  in  all  the  declarations  of  his  word  ; 
or,  a  full  and  affectionate  confidence  in  the  certainty  of 
those  things  which  God  has  declared,  and  because  he  has 
declared  them.  Whatever  may  be  the  divine  testimony, 
and  to  whatever  object  it  may  relate,  faith  receives  it,  and 
rests  upon  it.  This  is  its  general  nature.  That  most 
important  branch  of  faith,  called  Evangelical  faith,  dif- 
fers from  other  instances  of  faith  only  in  regard  to  its  par- 
ticular object.  The  testimony  of  God,  which  evangelical 
faith  receives,  respects  the  Saviour.  If  then  you  would 
know  what  faith  in  Christ  is,  in  distinction  from  other 
exercises  of  faith  ;  inquire,  what  is  the  testimony  of  God 
concerning  his  Son  ?  What  does  the  Scripture  say  of 
his  character,  his  works,  his  instructions,  his  atonement, 
his  various  offices  and  blessings  ?  This  testimony  re- 
specting Christ  is  just  what  faith  receives.  Determine 
precisely  what  this  testimony  is,  and  you  determine  the 
peculiar  character  of  evangelical  faith. 

And  here  we  shall  readily  see  how  it  comes  to  pass  that 
faith  in  Christ  so  often  has  the  sense  of  affectionate  trust, 
or  affiance.     The  object,  which  the  word  of  God  in  this 


NATURE    AND    INFLUExXCE    OF    FAITH.  IS 

case  reveals,  and  which  evangelical  faith  respects,  is  ob- 
viously, and  in  the  highest  degree,  worthy  of  such  trust. 
He  is  infinitely  wise,  benevolent,  and  powerful,  and  there- 
fore deserves  to  be  trusted  by  ail  intelligent  beings.  He 
is  a  glorious,  all-sufficient  Saviour,  and  therefore  de- 
serves to  be  trusted  in  by  sinnsrs.  Cordial  affiance,  or 
trust,  is  the  very  disposition  in  us,  which  is  agreeable  to 
the  character  and  offices  of  Christ.  To  admit  that  there 
is  such  a  Saviour,  and  yet  to  repose  no  affectionate  trust 
in  him,  would  be  a  shocking  and  most  criminal  inconsis- 
tency. Accordingly,  this  affectionate  trust,  which  always 
accompanies  faith  when  such  is  its  object,  becomes  fre- 
quently the  principal  thing  signified  by  the  word. 

By  this  principle,  you  may  easily  trace  out  the  particu- 
lar senses,  in  which  the  word,  faitli^  is  used  in  various 
other  passages  of  Scripture.  First,  see  what  is  the  nature 
of  the  object,  to  which  faith  has  respect  in  the  particular 
case  to  be  considered.  Then  see  what  is  the  temper  of 
mind  with  which  we  ought  to  contemplate  that  object ; 
or  what  is  the  effect  it  ought  to  produce  upon  us.  That 
temper  of  mind,  that  proper  effect  of  faith  may  become 
the  chief  thing  intended  by  the  word.  In  some  passages, 
for  example,  faith  is  obviously  used  for  conversion  to 
Christianity ;  because  such  conversion  is  the  proper  cort- 
sequence  of  believing  the  truths  of  the  Gospel. 

In  other  places,  faith  seems  to  denote  obedience  ;  be- 
cause faith  respects  Christ  as  a  Lawgiver  and  Ruler,  and 
so  directly  leads  to  obedience  ;  and  a  man  who  should 
believe  Christ  to  be  such  a  Ruler,  and  yet  not  obey  him, 
would  act  most  inconsistently  and  perversely. 

PRACTICAL    REFLECTIONS. 

1.  We  are  led  to  reflect  on  the  general  character  of 
false  faith.  False  faith  always  misapprehends,  in  one 
way  or  another,  the  meaning  of  the  divine  testimony. 
This  is  one  of  its  chief  faults.  The  other  is,  that  even 
where,  in  speculation,  it  correctly  understands  the  divine 
testimony,  it  is  wanting  in  right  feeling. 

There  is  one  particular  description  of  faith,  which  has 
at  times  had  no  small  credit  in  the  Christian  world,  but 
which  is  easily  pro.ed  to  be  unscriptural  and  false, 
by  the  principles  established  in  the  foregoing  discussion. 

16 


14  NATURE    AND    INFLUENCE    OF    FAITH. 

In  the  exercise  of  that  kind  of  faith  to  which  I  now  refer, 
a  man  believes,  without  regard  to  his  character,  that 
Christ  died  for  him  in  particular,  and  has  forgiven,  or 
certainly  will  forgive  his  sins.  Now  true  faith  always 
looks  to  the  divine  testimony,  and  is  conformed  to  it.  In 
this  case,  then,  the  proper  question  is,  what  is  the  testimony 
of  God  respecting  those  who  are  pardoned,  and  to  whom 
the  blessings  of  Christ's  death  are  promised  1  The  ans- 
wer is  at  hand.  "  Repent  and  believe,  that  your  sins 
may  be  blotted  out."  "  He  that  believeth  on  the  Son, 
hath  life  ;  but  he  that  believeth  not  the  Son  shall  not  see 
life  ;  but  the  wrath  of  God  abideth  on  him."  "  Without 
holiness  no  man  shall  see  the  Lord."  But  under  the  in- 
fluence of  that  sort  of  faith,  which  I  would  now  expose,  a 
man  believes,  without  any  evidence  of  piety,  that  God  has 
forgiven  his  sins,  and  made  him  an  heir  of  heaven.  He 
has  not  repented  ;  has  not  been  born  again  ;  is  without 
holiness.  Still  he  believes  that  his  sins  are  forgiven,  and 
his  name  written  in  heaven.  But  in  believing  this,  he 
disbelieves  the  divine  testimony.  The  Scripture  declares, 
that  no  man  of  such  a  character  is  pardoned.  He  be- 
lieves that  he  is  pardoned-  because  he  does  not  believe 
the  word  of  God. 

We  have  here,  then,  a  general  test  of  faith.  It  is  not 
our  business  to  inquire,  whether  any  man's  faith  is  agree- 
able to  this  or  that  system  of  opinions,  to  such  a  deduc- 
tion of  reason,  or  to  such  a  dream  of  fancy.  Our  simple 
inquiry  is,  whether  it  is  agreeable  to  the  word  of  God  ; 
whether,  as  to  apprehension  and  feeling,  it  is  an  exact 
counterpart  to  the  divine  testimony. 

M  It  is  easy  to  see  ichat  infiuence  Christian  faith  must 
nave  in  Jormir.g  our  religious  opinions.  A  man  of  faith 
regulates  his  opinions  by  the  only  rule  of  faith,  the  icord 
of  God.  Whatever  may  be  the  subject  of  investigation, 
he  seeks  to  know  what  God  the  Lord  will  say.  Whether 
the  doctrines  of  Scripture  are  agreeable  to  his  previous 
Tiews,  or  not ;  whether  comprehensible,  or  incomprehen- 
sible, is  not  his  question  at  all.  When  he  finds  what  God 
says,  his  inquiry  is  ended  ;  his  opinions  are  fixed.  But  a 
man  wanting  in  Christian  faith  is  not  satisfied  with  this. 
He  may  indeed  perceive  what  God  says ;  but  he  must 
lo(s>k  further.     One  says  ;  how  can  this  be  ?     It  is  so  in- 


NATURE    AND    INFLUENCE    OF    FAITH.  16 

consistent  with  reason,  so  different  from  every  thing 
which  nature  and  philosophy  teach,  that  I  must  regard  it 
as  utterly  incredible.  Another  asks,  whether  the  doc- 
trine in  question  would  be  agreeable  to  his  particular 
party.  The  object  of  inquiry  with  a  third  is,  whether  the 
doctrine  proposed  would  require  him  to  deny  any  of  his 
inclinations,  or  to  forego  any  of  his  honors  or  pleasures. 
In  despite  of  the  clearest  evidence  from  the  word  of  God, 
they  govern  their  opinions  by  just  such  considerations  as 
these.  And  all  this,  because  they  have  not  the  principle 
oi  faith.  What  wonder  is  it  then,  that  men,  destitute  of 
faith,  should  be  carried  about  with  every  wind  of  doctrine, 
and  embrace  opinions  as  distant  as  possible  from  the  de- 
cisions of  holy  writ. 

We  see  also,  that  Christians  are  likely  to  agree  in  their 
religious  opinions,  in  proportion  to  the  activity  and  strength 
of  their  faith.  The  testimony  of  God  is  one.  The  rule 
of  their  opinions  is  one.  If  their  faith  is  active  in  search 
ing  after  the  testimony  of  God,  and  strong  to  receive  it 
whatever  it  may  be,  they  are  surely  in  the  way  to  union. 
3.  Faith  exalts  and  glorijies  God.  The  Apostle 
says,  Romans  iv.  20,  21,  that  "  Abraham  staggered 
not  at  the  promise  of  God  through  unbelief;  but  was 
strong  in  faith,  giving  glory  to  God  ;  and  being  fully 
persuaded,  that  what  he  had  promised,  he  was  able 
also  to  perform."  The  promise,  as  you  will  recollect, 
was  one  which  seemed  impossible  to  be  performed. 
But  Abraham  readily  believed  it,  and  anticipated  the  per- 
formance of  it  as  a  certainty.  He  was  as  fully  persuaded 
of  it,  as  though  it  had  already  taken  place.  All  this  he 
believed,  purely  because  God  had  promised  it.  Now  this 
persuasion  of  Abraham's  mind  was  highly  honorable  to 
God.  Whenever  we  believe  any  thing  on  the  authority 
of  God's  word,  we  honor  him,  as  a  God  of  truth.  This  is 
eminently  the  case  when  the  accomplishment  of  God's 
word  is  attended  with  peculiar  difficulties,  so  that  our  be- 
lieving it  can  arise  from  no  cause,  but  our  confidence  in 
the  divine  veracity  and  power.  Again  ;  Abraham  saw 
the  land  of  Canaan  in  the  possession  of  a  ferocious  and 
powerful  people.  Yet  because  he  had  confidence  in  God, 
he  believed  that  the  land  would  be  given  to  his  children 
for  an  inheritance.     Isaac  and  Jacob  believed  the  same, 


16  NATURE    AND    INFLUENCE    OF    FAITH. 

though  to  human  reason  nothing  could  appear  more  im- 
probable. The  faith  of  Christians  honors  God  in  the 
same  way.  They  know  the  greatness  of  their  guilt,  the 
penalty  of  the  law,  the  justice  of  God.  And  yet  they  be- 
lieve, purely  on  the  authority  of  God's  word,  that  they 
may  be  pardoned.  They  know  the  deceit,  the  hardness, 
the  obstinacy  of  their  hearta  ;  and  yet  they  have  such 
confidence  in  God,  that  they  are  persuaded  he  can  heal 
these  spiritual  maladies,  and  make  them  holy.  They 
have  such  an  apprehension  of  the  love,  the  power,  and 
the  faithfulness  of  God,  that  they  confidently  believe,  be- 
cause he  hath  said  it,  that  all  nations,  how  deaDlorable  so- 
ever their  present  condition,  shall  be  given  to  Christ  for 
an  inheritance  ;  that  idolatry,  and  superstition,  and  every 
form  of  sin  and  misery  shall  be  banished  from  the  world ; 
that  king?,  and  rulers,  and  all  people  shall  bow  to  the 
King  of  Zion,  and  the  knowledge  of  the  Lord  fill  the 
earth.  However  difficult  the  work  which  God  promises 
to  perform  ;  however  diverse  from  any  thing  they  ever 
knew  in  other  cases  ;  they  have  such  honorable  appre- 
hensions of  God,  that  they  believe  it  will  certainly  be  ac- 
complished. Thus,  in  the  exercise  of  faith,  they  show 
their  high  estimation  of  the  glorious  character  of  God  ; 
and  this  most  of  all,  when  they  themselves  are  in  straits  ; 
when  they  can  see  nothing  but  darkness  and  danger,  and 
when,  so  far  as  human  power  can  go,  their  case  is  hope- 
less. To  repose  trust  in  God  in  such  circumstances  ;  to 
look  to  him  for  support,  direction  and  deliverance,  when 
all  other  help  fails,  shows  what  exalted  thoughts  they  en- 
tertain of  his  infinite  perfections. 

4.  It  is  obvious  that  all  the  defects  of  our  character 
and  conduct  Qre  owing  to  the  icant  or  the  weakness  of 
faith. 

Without  faith  in  the  general  sense,  man  has  in  fact  no 
motives  to  a  holy  life  ;  because  all  the  motives  to  holiness 
are  found  in  those  invisible  things  which  are  the  objects 
of  fiith,  and  wliich  are  brought  by  faith  to  have  an  influ- 
ence on  the  mind.  Were  there  no  God,  no  moral  gov- 
ernment, no  law  with  divine  sanctions,  no  eternal  retri- 
bution, there  would  be  no  motives  to  holiness.  And  if  a 
man  does  not  cordially  believe  in  a  moral  law  and  govern- 
ment, and  a  future  retribution,  it  will  be  to  him  just  as 


NATURE    AND    INFLUENCE    OF    FAITH.  17 

though  there  were  none.  In  other  words,  there  will  be 
nothing,  there  can  be  nothing,  "which  will  have  any  influ- 
ence upon  him,  as  a  motive  to  holy  action.  It  is  clear 
then  that  faith,  in  this  view,  is  indispensable  to  the  exer- 
cise of  holiness.  But  not  to  dwell  upon  this  general  notion 
of  faith  ;  we  know  that  the  Scriptures  in  various  places 
represent  the  want  or  weakness  of  Christian  faith,  as  the 
cause  of  what  is  faulty  in  the  character  and  conduct  of 
men. 

Suffer  me  then.  Christian  brethren,  to  use  freedom  of 
speech  on  this  subject,  and  to  ask  whether  a  worldly 
spirit  is  not  one  of  the  prominent  faults  of  our  character. 
Do  we  not  set  our  affections  on  earthly  friends,  relations, 
riches,  honors,  and  enjoyments  ?  Does  not  a  regard  to 
these  govern  our  conduct  ?  Do  not  the  zeal  and  dili- 
gence we  show  in  our  pursuits  spring  chiefly  from  this 
source  1  See  here  the  consequence  of  the  want  of  faith. 
"  This  is  the  victory  which  overcometh  the  world,"  says 
an  Apostle,  "  even  our  faith."  If  we  had  faith  ;  that  is, 
if  we  cordially  and  steadily  believed  what  the  Scriptures 
teach  ;  if  we  had  an  abiding,  lively  sense  of  the  glory  of 
'  God,  the  excellence  of  his  law  and  government,  our  guilty, 
and  wretched  state,  the  beauty  and  all-sufficiency  of 
Christ,  the  endless  joys  of  heaven  and  the  endless  suffer- 
ings of  hell ;  if  these  objects  were  continually  present  to 
our  view,  and  our  understandings  and  hearts  were  filled 
with  them  ;  the  things  of  this  dying  world  would  all  sink 
into  nothing.  No  earthly  pleasures  could  allure  us. 
None  of  the  honors  or  riches  of  the  world  could  excite 
our  desire.  Upon  them  all  we  should  see  the  broad 
stamp  of  vanity  and  insignificance,  and  a  worldly  spirit 
would  die  away. 

Are  we  not  conscious  of  a  lamentable  degree  of  insenr- 
sihility  and  sloth  in  the  concerns  of  religion  1  And  how 
is  this  to  be  accounted  for  1  Are  not  the  eternal  objects 
made  known  by  the  word  of  God,  of  sufficient  importance 
to  rouse  our  attention  1  Is  not  the  favor  of  him  who 
made  us,  and  of  him  who  died  for  us,  and  the  enjoyment 
of  his  everlasting  kingdom,  worthy  of  being  sought  with 
diligence  ?  Is  not  an  eternity  of  insupportable  suftering 
dreadful  enough  to  excite  our  most  watchful  care  to  avoid 
it  ?     Yes,  brethren.     But  our  unbelief  makes  all  these 


18  NATURE    AND    INFLUENCE    OF    FAITH. 

appear  distant  and  uncertain.  It  takes  away  from  things 
eternal  their  power  to  interest  the  heart,  and  to  produce 
emotion  and  elfort,  and  leaves  us  as  supine  and  dormant, 
as  though  the  glorious  objects  of  religion  had  no  exist- 
ence. 

'Tis  unbelief  also,  that  renders  us  .so  indiffc^^ent  to  the 
salvation  of  sinners,  and  the  prosperity  of  the  church. 
Did  we  see  eternal  things  in  the  lio;ht  of  divine  truth,  and 
apprehend,  in  any  suitable  measure,  their  importance, 
their  certainty,  and  their  nearness  ;  what  a  lively  sensi- 
bility should  we  have  to  the  interests  of  our  connections, 
and  friends,  and  all  our  fellow  men  !  What  concern  for 
immortal  souls,  ready  to  perish  !  What  strong  desire  for 
their  redemption  from  sin  and  death  !  How  alive  should 
we  be  to  every  thing  which  stands  connected  with  the 
prosperity  of  the  church,  and  the  interests  of  eternity  ! 

It  is  the  want  of  a  lively  faith  in  the  great  things  of  the 
unseen  world,  that  renders  us  so  supcrjicial  and  heartless 
in  our  devotions.  If  in  our  seasons  of  secret  and  social 
worship,  we  should  have  faith ;  if  we  should  look  into 
eternity  ;  should  see  just  before  us  the  resurrection  of  the 
dead,  the  judgment  seat,  and  all  the  generations  of  men 
assembled  to  receive  their  irreversible  doom  ;  could  we 
be  dull  and  wandering  in  our  prayers  1  If  we  knew  that 
all  these  things  were  shortly  to  burst  upon  our  view  ; 
would  earthly  trifles  be  suffered  to  break  in  upon  our  de- 
votions 1  Would  not  all  the  ardor  of  our  souls  be  kindled 
up  in  our  addresses  to  our  God  and  our  Judge  1 

To  this  same  source  we  may  trace  all  the  follies  and 
sins  apparent  in  our  lives.  If  the  eye  of  our  faith  were 
always  open,  and  always  fixed  on  the  certain,  tremendous, 
glorious  things  of  another  world  ;  if,  wherever  we  went, 
and  whatever  we  did,  these  eternal  objects  were  present 
to  our  view,  and  had  full  possession  of  our  feelings  ;  every 
irregular  passion  would  lose  its  power,  and  we  should  be- 
come circumspect  and  holy  in  all  our  conduct. 

And  is  it  indeed  so,  that  our  earthly  mindedness,  our 
insensibility  and  sloth  in  religion,  our  inditference  in 
regard  to  the  prosperity  of  the  church  and  the  salvation 
of  sinners,  our  dull  and  heartless  devotions,  and  all  the 
irregularities  of  our  temper  and  conduct  are  owing  to 
the  want  of  a  steady,  strong,  lively  faith  ?     Of  what  vast 


NATURE    AND    INFLUENCE    OF    FAITH.  19 

importance  is  it,  then,  that  we  should  possess  such  a 
faith  ;  and  of  course,  that  we  should  diligently  employ 
those  means  which  are  suited  to  promote  it. 

Here  let  me  say,  that  the  principal  means  of  promoting 
a  strong,  lively  faith,  is  the  exercise  of  it.  It  results 
from  the  constitution  of  the  mind,  that  all  our  affec- 
tions and  habits  are  strengthened  by  exercise.  Every 
time,  therefore,  that  we  view  eternal  things  in  the  light 
of  revelation  ;  every  time  we  look  at  them  with  a  full  per- 
suasion of  their  certainty,  and  a  suitable  sense  of  their 
importance  ;  we  do  something  towards  promoting  a  strong, 
steady  faith.  This  salutary  influence  of  exercising  faith 
is  not  however  in  all  cases  equal  in  degree,  but  will  be 
very  much  according  to  circumstances  ;  and  particularly 
will  it  be  in  proportion  to  the  difficulty  which  attends 
such  an  exercise.  A  single  instance  of  faith,  in  circum- 
stances like  those  in  which  Abraham  confidently  believed 
the  promise  of  God,  will  go  farther  towards  establishing  a 
living  principle  of  faith  in  the  mind,  than  many  acts  of 
faith,  where  no  difficulty  is  encountered.  In  such  a  case 
as  that  of  Abraham,  there  is  a  struggle,  a  contest.  Ob- 
stacles are  met  and  removed  ;  enemies  are  subdued  ;  and 
the  power  of  faith  is  established.  Take  care,  then, 
brethren,  when  difficulties  multiply ;  when  dark  clouds 
are  spread  over  you  ;  when  sense  and  reason  are  non- 
plussed, and  you  have  nothing  in  heaven  or  earth  to  rest 
upon,  but  the  simple  word  of  God  ;  in  such  cases,  take 
care  to  have  faith,  strono;  faith.  Go  forth  at  the  divine 
word,  leaving  all,  and  not  knowing  whither  you  go. 
Hesitate  not  to  encounter  difficulties,  or  to  make  sacri- 
fices ;  and  while  you  are  in  the  way  of  obedience  to  God, 
never  doubt  that  his  grace  will  be  sufficient  for  you. 

I  have  only  one  more  remark  ;  namely ;  that  clear 
views  and  deej)  impressions  of  divine  things,  and  powerful 
movings  of  affection  towards  them,  or,  which  is  the  same 
thing,  strong,  animated  exercises  of  faith,  will  do  vastly 
more  towards  a  habit  of  faith,  than  other  exercises  which 
are  comparatively  feeble  and  lifeless.  You  may  exercise 
a  weak,  unanimated  faith  many  years,  and  not  do  so 
much  towards  giving  the  mind  the  character  of  steady, 
unyielding  faith,  as  may  be  done  in  an  hour,  or  a  minute, 
in  which  eternal  things  come  with  clearness  to  the  soul, 


20  NATURE    AND    INFLUENCE    OF    FAITH. 

waking  up  all  its  powers,  and  exciting  acts  of  vigorous, 
undivided,  unwavering  faith.  Such  acts  of  faith  have  an 
abiding  influence.  They  produce  a  permanent  charac- 
ter :  something  as  our  being  transported  into  the  third 
heaven,  and  seeing  and  hearing  what  Paul  saw  and  heard, 
would  produce  an  impression  on  our  minds  that  would 
remain  through  life,  and  show  its  effects  through  eternity. 
Let  us  then  be  sensible  how  vastly  important  it  is,  that 
divine,  eternal  things  should  take  deep  hold  on  our 
minds  ;  should  excite  strong  emotions  ;  should  rouse  all 
our  powers  to  action  ;  should  fill  our  capacities,  and  ex- 
haust the  energies  of  our  souls.  And  let  us  seize  every 
occasion,  and  apply  ourselves  to  every  means,  favorable  to 
such  a  state  of  mind.  By  retirement ;  by  watchful  caie 
not  to  be  engrossed  with  earthly  pursuits  ;  by  devoutly 
reading  the  Scriptures  ;  by  heavenly  contemplation  ;  by 
mortifying  all  sinful  affection  ;  by  spiritual  converse  with 
divine  and  eternal  objects,  and  by  ardent,  incessant  de- 
sires and  prayers  after  them,  let  us  endeavour  to  get  away 
from  the  delusion  of  sensible  things  ;  to  rise  above  the 
present  world,  and  to  bring  our  understandings  and 
hearts  under  the  influence  of  divine  truth  :  deemincr  our- 
selves  happy,  when  favored  with  a  few  moments  of  clear, 
spiritual  knowledge,  and  strong  faith  ;  and  then  advanc- 
ing from  moments  to  hours,  and  from  hours  to  days,  till 
we  come  to  look  w^ith  an  undiverted  eye  at  things  not 
seen  and  eternal,  and  from  morning  to  night,  and  from 
Sabbath  to  Sabbath,  have  our  feelincjs  and  actions  all 
swayed  by  faith  in  God.  Oh  !  blessed  attainment !  When 
shall  we  rise  to  any  thing  like  this  ?  Lord,  increase  our 
faith. 


PUBLISHED    BY    THE 

AMElllCAN  DOCTRIIVAL,  TRACT  SOCIETY. 

PEilKLNS  &-  MARVIN,  Agents, 
Depositortj,  114,  Washington  Street,  Boston, 


NO.  It. 

THE  PL.EA  OF    SINNERS 

AGAINST 

ENDLESS    PUNISHMENT. 

-^^^^^^^ 

Ever  since  the  first  apostacy  of  mankind,  they  have 
been  disposed  to  contend  with  God,  respecting  his  char- 
acter, his  laws,  and  government.  They  have  called  in 
question  his  sovereignty,  his  justice,  and  even  his  good 
ness.  They  have  complained  of  the  precepts  and  penal- 
ties of  his  holy  and  righteous  laws.  They  have  arraigned 
the  justice  and  equity  of  his  government,  and  said,  that 
the  ways  of  the  Lord  are  not  equal.  But  God  has  always 
been  willing  to  meet  their  complaints  and  settle  the  con- 
troversy between  them,  upon  the  most  just  and  solid 
grounds.  By  Micah,  he  challenges  them  to  the  contest. 
*'  Hear  ye  now  what  the  Lord  saith  ;  arise,  contend  before 
the  mountains,  and  let  the  hills  hear  thy  voice.  Hear 
ye,  O  mountains,  the  Lord's  controversy,  and  ye  strong 
foundations  of  the  earth :  for  the  Lord  hath  a  controversy 
with  his  people,  and  he  will  plead  with  Israel.  O  my 
people,  what  have  I  done  unto  thee  ?  and  wherein  have  I 
wearied  thee  ?  testify  against  me."  In  Isaiah  xli.  24,  he 
calls  upon  them  to  reason  the  case  with  him  fairly. 
*'  Produce  your  cause,  saith  the  Lord  ;  bring  forth  your 
strong  reasons,  saith  the  King  of  Jacob."  God  seems  to 
take  it  for  granted,  that  those  who  call  in  question  the 
excellence  of  his  character,  and  the  rectitude  of  his  laws 
and  government,  suppose  that  they  have  reasons,  and 
even  strong  reasons  for  their  erroneous  feelings  and 
opinions.  It  is  true  that  some  who  imbibe  false  and  dan- 
gerous opinions  in  religion,  choose  to  conceal  them  for  a 
time  at  least ;  but  those  who  avow  their  errors,  profess 
to  have,  and  presume  to  offer,  what  they  deem  strong 
reasons  for  their   religious   errors.      Skeptics,    atheists, 

17 


S  THE    PLEA    OF    SINNERS 

and  deists,  profess  to  have  what  they  deem  strong  reasons 
for  their  various  opinions,  and  often  produce  them. 
Though  Universalists  formerly  chose  to  confine  their 
peculiar  sentiments  in  their  ovi^n  breasts ;  yet  lately, 
they  are  very  free  to  write,  to  preach,  and  to  publish 
their  errors,  and  bring  forth  their  strong  reasons  in  sup- 
port of  them.  It  is,  therefore,  my  present  design,  to 
meet  this  class  of  errorists,  and  examine  the  force  of  their 
strong  7'easons,  and  see  whether  they  are  sufficient  to 
support  the  peculiar  doctrine,  which  they  build  upon 
them.  I  propose  to  examine  the  five  following  principles, 
upon  which  they  argue  in  favor  of  their  peculiar  doctrine. 

1.  The  universal  goodness  of  God.. 

2.  The  universal  atonement  of  Christ. 

3.  The  universal  offers  of  salvation. 

4.  The  universal  goodness  of  mankind. 

5.  Their  universal  punishment  in  this  life. 

These,  I  presume,  they  will  all  allow,  are  the  strongest 
reasons  they  have,  in  support  of  the  doctrine  of  universal 
salvation,  and  those  upon  which  they  most  confidently 
rely. 

1.  Let  us  inquire  whether  it  can  be  fairly  inferred  from 
the  universal  goodness  of  God,  that  he  will  finally  save 
all  men.  It  is  readily  granted,  that  the  goodness  of  God 
extends  to  all  intelligent  creatures,  and  even  to  all 
creatures  that  possess  the  least  sensibility  or  capacity  of 
enjoying  happiness,  or  suffering  pain.  He  is  good  unto 
all,  and  his  tender  mercies  are  over  all  his  works.  His 
goodness  consists  in  the  love  of  benevolence,  and  in  the 
love  of  complacence.  His  love  of  benevolence  is  univer- 
sal, and  extends  to  all  creatures,  without  any  respect  to 
their  moral  characters.  He  values  the  happiness  of  every 
individual  according  to  its  worth,  whether  he  has  a  good 
moral  character,  or  a  bad  moral  character,  or  no  moral 
character  at  all.  He  values  the  happiness  of  angels 
according  to  its  worth,  the  happiness  of  mankind  accord- 
ing to  its  worth,  the  happiness  of  the  spirits  in  prison 
according  to  its  worth,  and  the  happiness  of  all  percipient 
creatures  according  to  its  worth.  His  universal  benevo- 
lence,  therefore,  is  impartial.  He  values  the  happmess 
of  angels  more  than  the  happiness  of  men,  the  happiness 
•f  men  more  than  the  happiness  of  the  inferior  creation  ; 


AGAINST    ENDLESS    PUNISHMENT.  3 

because  angels  are  more  capable  of  enjoying  happiness 
than  men,  and  men  are  more  capable  of  enjoying  happi- 
ness than  animals  and  insects.  His  universal  goodness 
is  also  disinterested.  He  loves  all  his  creatures,  with 
benevolence,  because  he  loves  happiness  simply  con- 
sidered, whether  it  tends  to  promote  his  own  felicity,  or 
not.  And  since  his  benevolence  is  universal,  impartial, 
and  disinterested,  he  must  love  the  good  of  all  his  crea- 
tures, more  than  the  good  of  any  individual,  or  any  indi- 
viduals ;  and  consequently  must  be  disposed  to  give  up 
the  good  of  any  individual  or  individuals,  for  the  sake  of 
promoting  the  greatest  good  of  the  universe.  It  is  the 
natural  tendency  of  impartial  love  to  treat  every  object 
accordincr  to  its  worth.  If  a  rich  man  sees  his  house  on 
fire,  and  values  every  article  in  it  according  to  its  worth, 
but  cannot  save  them  all,  which  will  he  give  up  to  save 
the  rest  1  There  is  no  doubt  in  this  case,  but  he  will 
give  up  the  lumber  and  least  valuable  articles,  and  pass 
through  one  apartment  after  another,  and  seize  his  desk, 
which  contains  his  silver  and  gold,  and  most  valuable 
papers,  while  he  suffers  all  the  other  articles  to  be  con- 
sumed in  the  flames.  Or  if  his  dearest  friends  and  con- 
nections are  to  be  preserved,  will  he  not  seek  to  sav3 
these,  rather  than  his  property  ?  His  impartial  benevo- 
lence, in  this  situation,  would  be  guided  and  governed 
by  his  wisdom.  Apply  this  to  the  universal,  impartial, 
and  disinterested  benevolence  of  the  kind  Parent  of  -the 
universe.  Must  not  his  universal,  impartial  and  disin- 
terested love  to  the  happiness  of  all  his  creatures  lead  him 
to  seek  the  greatest  happiness  of  all,  and  if  necessary  for 
that  purpose,  to  sacrifice  the  happiness  of  individuals  to 
the  happiness  of  the  whole  1  And  now  who  will  dare  to 
say,  but  that  God,  in  his  universal  goodness,  guided  by 
his  perfect  wisdom,  did  see  best  to  decree  before  the 
foundation  of  the  world,  that  part  of  the  angels  should  be 
forever  holy  and  happy,  and  part  of  the  angels  should  be 
forever  unholy  and  miserable,  and  part  of  mankind  should 
be  forever  holy  and  happy,  and  part  forever  unholy  and 
miserable  '?  And  if  God  did  see  it  to  be  wisest  and  best 
to  elect  some  angels  and  some  men  to  eternal  life,  and 
reprobate  some  angels  and  some  men  to  endless  death, 
^^ho  will  dare  to  say,  that  it  was  inconsistent  with  his 


4  THE    PLEA    OP   SINNERS 

universal  goodness  and  wisdom  thus  to  elect  and  thus  to 
reprobate  some  angels  and  some  men  ?  There  is,  there- 
fore, no  force  at  all  in  the  argument  drawn  from  the  uni- 
versal goodness  of  God,  to  prove  the  doctrine  of  universal 
salvation.  It  is  just  as  consistent  with  the  universal 
benevolence  of  God,  to  make  men  miserable  in  a  future 
state,  as  in  this  present  evil  world,  where  he  inflicts  ten 
thousand  temporal  evils  and  calamities  upon  them.  The 
Universalists  themselves  could  see  no  plausibility  in  their 
argument  drawn  from  the  universal  benevolence  of  God, 
if  they  did  not  designedly  or  undesignedly  overlook  the 
distincti-on  between  God's  love  of  benevolence  and  love 
of  complacence.  Though  God's  love  of  benevolence  be 
universal,  yet  his  love  of  complacence  is  not,  but  confined 
to  those  only  who  bear  his  moral  image,  and  possess  the 
same  benevolent  spirit  that  he  possesses.  He  loves  them 
that  love  him  with  the  love  of  complacence,  but  hates  all 
those  who  hate  his  holy  and  amiable  character.  Accord- 
ingly, he  declares  in  his  word,  that  "  he  that  believeth 
and  is  baptized,  shall  be  saved  ;  but  he  that  believeth  not, 
shall  be  damned."  God  always  did  and  always  will  love 
Judas  with  the  love  of  benevolence,  but  never  did  and 
never  will  love  him  with  the  love  of  complacence.  If 
the  advocates  for  universal  salvation  could  prove,  that 
God  loves  all  his  unholy  creatures  with  the  love  of  com- 
placence, they  might  fairly  infer  that  he  will  make  them 
all  finally  and  forever  happy  ;  but  they  have  no  right  to 
draw  this  inference  from  his  universal  benevolence. 

2.  Let  us  inquire  whether  the  universal  atonement  of 
Christ  affords  a  solid  argument  in  favor  of  the  universal 
salvation  of  mankind.  The  Scriptures  plainly  teach  us, 
that  Christ  did  die  on  the  cross,  to  make  atonement  for 
the  sins  of  the  whole  Vv'orld.  Christ  himself  said,  "  he 
came  to  give  his  life  a  ransom  for  many."  When  John 
saw  Jesus  coming  to  him,  he  said,  "  Behold  the  Lamb  of 
God,  which  taketh  away  the  sin  of  the  world."  Paul 
said,  "  There  is  one  God,  and  one  Mediator  between 
God  and  man,  the  man  Christ  Jesus  ;  who  gave  himself 
a  ransom  for  all."  Again  he  said,  "  We  see  Jesus,  who 
was  made  a  little  lower  than  the  angels,  for  the  suffering 
of  death  crowned  with  glory  and  honor  ;  that  he,  by  the 
grace  of  God,  should  taste  death  for  every  man."     And 


AGAINST    ENDLESS    PUNISHMENT.  5 

the  Apostle  John  said,  "  If  any  man  sin,  we  have  an 
advocate  v/ith  the  Father,  Jesus  Christ  the  righteous. 
And  he  is  the  propitiation  for  our  sins  ;  and  not  for  ours 
only,  but  also  for  the  sins  of  the  whole  world."  These 
passages  of  Scripture  plainly  prove,  that  Christ  died  in 
the  room  of  all  mankind,  and  made  atonement  for  every 
man,  without  a  single  exception.  He  died  as  much  for 
Judas  as  for  Paul.  But  we  have  no  right  to  conclude, 
that  because  he  died  to  make  atonement  for  all  men,  that 
all  men  will  be  saved.  And  the  advocates  for  universal 
salvation,  would  see,  in  a  moment,  that  no  argument 
could  be  fairly  drawn  from  the  universal  atonement  of 
Christ,  in  favor  of  their  doctrine,  if  they  would  only  con- 
sider the  nature  of  his  atonement.  The  sins  of  men  were 
not  transferred  to  him,  nor  was  he  punished  for  their  sins. 
He  suffered,  indeed,  for  them  ;  but  his  sufferings  did  not 
pay  the  debt  of  suffering,  which  they  owed  to  divine  jus- 
tice. They  still  deserve  to  suffer  the  pena,ity  of  that  law, 
which  they  have  transgressed,  and  which  penalty  he  did 
not  suffer,  and  which  if  he  Had  suffered  would  not  have 
taken  away  their  desert  of  punishment.  Sin  is  not  of 
the  nature  of  a  pecuniary  debt,  which  one  person  can  pay 
for  another,  by  suffering.  The  atonement  of  Christ  did 
nothing  more,  than  display  that  vindictive  justice,  which 
would  have  been  displayed,  by  executing  the  penalty  of 
the  law  upon  transgressors  of  it  themselves.  It  did  not 
render  them  less  guilty  or  less  dese^-ving  of  punishment, 
nor  lay  God,  in  point  of  justice,  under  the  least  obligation 
to  pardon  and  save  them.  It  only  laid  a  foundation  for 
God  to  have  mercy  on  whom  he  would"  have  mercy,  and 
to  appear  just  in  pardoning  and  justifying  any  penitent, 
believing,  returning  sinner.  Though  Christ  died  to 
make  atonement  for  all  men,  yet  be  did  not  die  with  a 
design  to  save  all  men.  Accordingly  he  said,  "  I  lay 
down  my  life  for  the  sheep,"  that  is,  for  the  elect,  whom 
his  Father  had  given  him.  Christ's  universal  atonement 
is  perfectly  consistent  with  God's  electing  love  and  dis- 
criminating grace.  It  is  true,  God  has  bound  himself  by 
promise  to  Christ,  to  save  the  elect,  but  he  has  not  bound 
himself  by  promise  to  save  any  other  of  mankind.  And 
it  is  impossible  to  prove  from  the  nature  and  extent  of 
the  atonement,  that  any  but  the  elect  will  be  saved.     Let 

17* 


I!  THE    PLEA    OP    SINNERS 

a  man  only  understand  the  nature  and  design  of  Christ's 
atonement,  and  he  cannot  draw  the  least  argument  from 
it,  in  favor  of  Chauncey's  scheme,  or  Murray's  scheme, 
or  Huntington's  scheme,  or  any  other  scheme  of  universal 
salvation.  There  would  not  be  the  shadow  of  plausibility 
in  the  argument  drawn  fiom  the  atonement  of  Christ ;  if 
his  atonement  were  not  considered  and  represented  as 
paying  the  debt  of  suffering  in  the  room  of  sinners,  which 
is  absolutely  false  and  absurd.  Even  the  personal  suffer- 
ing of  sinners  has  no  tendency  to  take  away  their  guilt 
and  desert  of  punishment.  The  personal  suffering  of  the 
fallen  angels  for  nearly  six  thousand  years  has  not  taken 
away  any  of  their  guilt  or  desert  of  punishment ;  but  they 
still  deserve  to  be  punished,  as  much  as  if  they  never  had 
suffered  the  least  degree  of  punishment.  And  if  the  per- 
sonal sufferings  of  sinners  cannot  take  away  their  guilt 
and  desert  of  punishment,  surely  the  sufferings  of  Christ 
in  making  atonement  cannot  take  away  their  guilt  and 
desert  of  punishment.  So  that  the  universal  atonement 
of  Christ  does  not  afford  the  least  argument  in  favor  of 
the  doctrine  of  universal  salvation.     Nor, 

3.  Do  the  universal  offers  of  pardoning  mercy  to  sin- 
ners in  the  gospel,  afford  the  least  argument  to  prove  that 
they  all  will  be  saved.  It  is  readily  allowed,  that  the 
Bible  abounds  with  such  free,  rich  and  universal  offers 
of  mercy  to  sinners.  The  evangelical  prophet  cries, 
"  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 
and  he  that  hath  no  money  ;  come  ye,  buy  and  eat ;  yea, 
come,  buy  wine  and  milk  without  money  and  without 
price."  Christ  cried,  "  If  any  man  thirst,  let  him  come 
unto  me  and  drink.  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest."  And  in 
the  parable  of  the  gospel  feast,  he  represents  all  as  invited 
to  come  and  partake  of  it.  We  also  read,  "  The  Spirit 
and  the  bride  say,  come.  And  let  him  that  heareth  say, 
come.  And  let  him  that  is  athirst,  come,  and  whosoever 
will,  let  him  take  the  water  of  life  freely."  These  uni- 
versal offers  of  pardoning  mercy  have  some  true  meaning, 
and  the  great  question  now  is,  what  do  they  mean  ?  Are 
they  to  be  understood  conditionally,  or  unconditionally  1 
There  is  a  condition  to  be  seen  on  the  very  face  of  them. 
There  is  somLJiing  for  men  to  do  on  their  part,  in  order 


AGAINST    ENDLESS    PUNISHMENT.  7 

to  possess  the  spiritual  blessings  offered.  Men  must 
thirst  for  the  waters  of  life  and  come  to  them,  in  order  to 
partake  of  them  ;  and  men  must  come  to  Christ,  that 
they  may  have  life,  in  order  to  obtain  it.  Christ  says, 
"  All  that  the  Father  giveth  me,  shall  come  to  me  ;  and 
him  that  cometh  to  me,  I  will  in  no  wise  cast  out." 
Coming  to  Christ  signifies  the  same  as  believing  in  him. 
All  the  offers  of  the  gospel  are  made  to  some  holy  exer- 
cises of  heart ;  such  as  holy  love,  holy  repentance,  holy 
faith,  holy  submission,  and  all  other  holy  affections.  And 
if  men  exercise  any  of  these  holy  affections,  they  are 
promised  eternal  life  ;  but  if  they  refuse  to  exercise  holy 
affections,  they  are  threatened  with  eternal  death.  Christ 
commanded  his  apostles,  and  through  them  all  their  suc- 
cessors in  the  ministry,  to  preach  the  gospel  in  this  con- 
ditional language,  "  He  that  believeth  and  is  baptized, 
shall  be  saved ;  but  he  that  believeth  not,  shall  bt 
damned."  Repentance  and  faith  are  the  cardinal  condi- 
tions, upon  which  eternal  life  is  promised  ;  and  impeni- 
tence and  unbelief  are  the  cardinal  conditions,  upon 
which  eternal  death  is  threatened.  This  is  agreeable  to 
the  solemn  declaration  of  Christ.  "  He  that  believeth  on 
the  Son,  hath  everlasting  life  ;  and  he  that  believeth  not 
the  Son,  shall  not  see  life  ;  but  the  wrath  of  God  abideth 
upon  him."  Lest  the  universal  offers  of  mercy  should  be 
misunderstood  and  perverted,  the  gospel  everywhere 
guards  them  with  the  solemn  conditions  of  eternal  life,  or 
eternal  death.  Every  offer  of  mercy  in  the  gospel  is 
inseparably  connected  with  the  promise  of  eternal  life, 
upon  the  condition  of  accepting  the  offer,  and  with  the 
threatening  of  eternal  death,  upon  the  condition  of  reject- 
ing the  offer.  Hence  the  universal  offers  of  pardoning 
mercy  in  the  gospel  afford  no  argument  in  favor  of  uni- 
versal salvation,  but  an  evidence  next  to  demonstration, 
that  some  men  will  be  damned. 

4.  Some  draw  an  argument  in  favor  of  universal  salva- 
tion from  the  universal  goodness  of  mankind.  They 
assert,  that  there  is  no  such  thing  as  a  change  of  heart, 
by  the  renewing  and  sanctifying  influence  of  the  Holy 
Spirit ;  and  that  it  is  an  infallible  mark  of  hypocrisy  for 
one  man  to  think  or  say,  that  he  is  any  better  at  heart, 
than  any  other.     They  deny,  that  there  is  any  essential 


8  THE    PLEA    OF    SINNERS 

distinction  between  saints  and  sinners  in  this  life.  They 
hold,  that  all  men  are  partly  bad  and  partly  good,  and 
that  none  are  totally  depraved.  If  they  can  prove  this,  it 
is  granted  that  they  can  fairly  infer  from  it,  that  all  men 
will  be  saved.  For  the  gospel  does  certainly  promise 
eternal  life  to  all  who  truly  love  God,  repent  of  sin,  and 
believe  in  Christ,  or  have  the  least  degree  of  saving  grace. 
But  can  they  prove,  that  there  is  no  essential  distinction 
between  such  true  penitents  and  sincere  believers,  and 
the  rest  of  mankind  ?  Can  they  prove,  that  total  deprav- 
ity has  not  reigned  in  the  hearts  of  all  men,  naturally, 
from  Adam  to  Moses,  from  Moses  to  Christ,  and  from 
Christ  to  this  day  1  Christ  taught  the  doctrine  of  total 
depravity.  He  said,  that  sinners  have  not  the  love  of 
God  in  them,  and  that  they  have  the  same  selfish  and 
malignant  spirit,  that  reigns  in  the  heart  of  the  great 
adversary.  Paul  taught,  that  all  men  are  naturally  dead 
in  trespasses  and  in  sins,  and  that  they  have  a  carnal 
mind,  which  is  enmity  against  God,  not  subject  to  his 
law,  neither  indeed  can  be  ;  so  that  they  who  are  in  the 
flesh  cannot  please  God.  It  is  unscriptural  and  absurd 
ill  the  highest  degree,  to  pretend  to  draw  an  argument  in 
favor  of  universal  salvation,  from  the  false  supposition  of 
the  universal  and  equal  goodness  of  mankind. 

5.  Some  argue,  that  all  mankind  will  be  saved,  because 
they  are  all  sufficiently  punished  in  this  life.  This  they 
consider  as  a  very  strong  reason  to  prove  universal  salva- 
tion. They  affirm  that  temporal  punishment  is  all  that 
sin  deserves.  They  affirm  that  there  is  not  a  threatening 
in  the  Bible,  respecting  any  future  and  eternal  punish- 
ment of  sinners.  But  all  men  of  plain,  common  sense, 
who  have  read  the  Bible,  and  whose  understanding  has 
not  been  darkened  by  the  blindness  of  the  heart  and  the 
sophistry  of  seducers,  know  that  God  has  plainly  threat- 
ened tliture  and  eternal  punishment  to  the  finally  impeni- 
tent and  unbelievers.  The  law  threatens  eternal  death 
to  every  impenitent  transgressor  of  it.  Christ  abundantly 
taught  the  doctrine  of  future  and  eternal  rewards  and 
punishments.  He  taught  this  doctrine,  when  he  said, 
"  Fear  not  them  which  kill  the  body,  but  are  not  able  to 
kill  the  soul ;  but  rather  fear  Him  who  is  able  to  destroy 
both  soul  and  hoihj  in  helV     He  taught  this  doctrine 


AGAINST    ENDLESS    PUNISHMENT.  9 

when  he  said,  "  Many  shall  come  from  the  east  and  west, 
and  shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob, 
in  the  kingdom  of  heaven.  But  the  children  of  the  king- 
dom shall  be  cast  out  into  outer  darkness,  there  shall  be 
weeping  and  gnashing  of  teetb."  He  taught  this  doc- 
trine in  the  parable  of  the  tares  and  the  wheat ;  in  the 
parable  of  Dives  and  Lazarus,  and  in  the  representation 
of  the  general  judgment  in  the  25th  of  Matthew.  After 
such  plain  and  positive  declarations  and  predictions  of 
future  and  eternal  rewards  and  punishments,  none  who 
pay  due  regard  to  the  Bible,  can  believe  that  all  men  will 
be  saved.  Thus  weak,  impertinent  and  absurd,  are  the 
supposed  strong  reasons  in  favor  of  universal  salvation. 

The  attention  of  the  reader  is  now  invited  to  the  fol- 
lowing inferences.  1.  If  no  arguments  can  be  drawn 
from  the  strong  reasons,  or  fundamental  principles,  upon 
which  the  doctrine  of  universal  salvation  is  founded,  in 
favor  of  it ;  then  no  arguments  can  be  drawn  in  favor  of 
it,  from  any  passages  of  Scripture,  which  have  been  or 
can  be  adduced  to  support  it.  All  denominations  of 
Christians  endeavor  to  read  the  whole  Bible  into  their 
scheme  of  doctrines,  and  especially  the  Universalists. 
They  quote  and  apply  a  multitude  of  texts  to  prove  that 
all  men  will  be  saved,  and  while  they  explain  the  pas- 
sages they  cite,  according  to  their  own  false  principles, 
they  carry  a  great  degree  of  plausibility  to  many  people. 
But  if  the  passages  they  adduce  be  rightly  explained, 
according  to  the  first  and  fundamental  doctrines  of  the 
gospel,  they  would  appear  to  have  no  pertinency  or  force 
at  all.  Let  any  passage  of  Scripture  be  explained  accord- 
ing to  the  true  meaning  of  God's  universal  goodness,  as 
consisting  in  universal  benevolence  and  limited  compla- 
cence ;  or  according  to  the  true  sense  of  the  universal 
atonement  of  Christ ;  or  according  to  the  true  sense  of 
the  universal  offers  of  mercy  to  sinners  ;  or  according  to 
the  true  sense  of  the  universal  and  total  depravity  of 
mankind  ;  or  according  to  the  true  sense  of  the  threaten- 
ings  denounced  against  sinners  in  the  gospel  ;  and  such 
a  passage  rightly  explained  could  not  afford  the  shadow 
of  an  argument  in  favor  of  universal  salvation.  And  this 
is  true  of  every  passage  in  the  Bible.     All  the  numerous 


10  THE    PLEA    OF    SINNERS 

texts  that  Universalists  quote,  they  explain  and  apply 
according  to  their  own  false  principles,  and  of  course 
they  misapply  and  pervert  every  text  they  adduce  in  sup- 
port of  their  unreasonable  and  unscriptural  sentiments. 
No  doctrine  can  be  proved,  or  refuted,  by  merely  marshal- 
ing one  class  of  texts  against  another,  without  explaining 
them  according  to  some  sound  and  acknowledged  princi- 
ple. Texts  ought  never  to  be  adduced  to  explain  and 
establish  any  first  principles  ;  but  first  principles  are  to 
be  adduced  to  explain  and  establish  the  sense  of  every 
text  of  Scripture.  It  is  easy  to  select  particular  passages, 
which  without  a  true  explanation,  will  appear  to  support 
the  most  absurd  doctrine  that  ever  was  imbibed  and  pro- 
pagated. The  plain  words  of  Christ,  at  the  first  sacra- 
ment, respecting  the  bread  he  brake,  "  This  is  my  body," 
have  been  ten  thousand  times  employed  to  prove  the  doc- 
trine of  transubstantiation,  or  the  bodily  presence  of 
Christ  at  his  table.  But  can  these  words  prove  the 
grossest  absurdity  in  nature,  that  Christ's  identical  body 
can  be  actually  present  in  ten  thousand  places  at  once  ? 
This  is  contrary  to  the  reason  and  common  sense  of  all 
mankind.  It  is  just  as  absurd  to  suppose,  that  some  texts 
in  their  true  sense  prove  that  all  men  will  be  saved  ;  and 
that  other  texts  in  their  true  sense  prove,  that  some  men 
are  now,  and  others  will  be  separated  from  God  and  all 
good  to  all  eternity.  It  is  in  vain  to  attempt  to  refute 
Universalists  by  quoting  particular  texts  of  Scripture, 
without  explanation.  The  only  way  to  refute  them,  is  to 
refute  their  strong  reasons  or  first  principles,  which  they 
argue  from.  They  can  evade  any  text  of  Scripture,  by 
explaining  it  according  to  their  false  principles.  This  is 
their  dernier  resort,  when  they  meet  with  any  plain  Scrip- 
ture in  opposition  to  their  favorite  doctrine.  They  deny 
the  force  of  all  texts,  which  speak  of  the  doctrine  of  elec- 
tion, the  doctrine  of  reprobation,  the  doctrine  of  the  gen- 
eral judgment,  or  of  any  other  doctrine  opposite  to  their 
own,  by  saying  that  all  such  doctrines  are  inconsistent 
with  their  sense  of  the  universal  goodness  of  God,  or  the 
universal  atonement  of  Christ,  or  the  universal  goodness 
of  mankind,  or  their  universal  punishment  in  this  life. 
All  their  plausibility  arises  from  their  sophistry,  which 
consists  in  reasoning  right  from  false  principles.     That 


AGAINST    ENDLESS    PUNISHMENT.  11 

they  all  mean  to  reason  sophistically,  I  do  not  believe,  nor 
mean  to  assert ;  but  I  have  no  hesitation  in  asserting, 
that  they  do  reason  sophistically,  and  more  sophistically 
than  any  other  errorists  that  I  am  acquainted  with.  For 
their  doctrine  is  more  palpably  and  obviously  false,  than 
any  other  doctrine  pretended  to  be  found  in  the  Bible. 

2.  If  those  who  maintain,  that  all  men  will  be  saved, 
have  no  strong  and  conclusive  reasons  to  support  their 
opinion  ;  then  those  who  maintain,  that  only  a  part  of 
mankind  will  be  saved,  have  strong  and  conclusive  rea- 
sons to  support  their  doctrine.  The  doctrine,  that  all 
men  will  be  saved,  is  directly  opposite  to  the  doctrine,  that 
only  some  men  will  be  saved.  If  the  doctrine  of  univer- 
sal salvation  be  false,  and  founded  upon  false  principles  ;, 
then  the  opposite  doctrine,  that  only  a  part  of  mankind 
will  be  saved,  is  founded  upon  true  and  solid  principles. 
Two  directly  opposite  doctrines  cannot  both  be  true,  but 
one  m_ust  be  true,  and  the  other  false.  It  has  been  made 
to  appear  sufficiently  plain,  perhaps,  that  no  just  and  con- 
clusive arguments  can  be  drawn,  either  from  reason,  or 
from  Scripture,  to  support  the  doctrine  of  universal  salva- 
tion ;  from  which  it  necessarily  follows,  that  just  and  con- 
clusive arguments  may  be  drawn  from  reason  and  Scrip- 
ture, to  support  the  doctrine,  that  only  a  part  of  mankind 
will  be  saved.  Whatever  reason  has  to  say  and  Scripture 
has  to  say  upon  the  subject,  is  in  favor  of  the  doctrine  of 
future  and  eternal  rew^ards  and  punishments.  ReasoB 
says,  that  all  impenitent  sinners  deserve  eternal  punish- 
ment, and  that  it  is  consistent  with  God's  universal 
benevolence,  to  inflict  an  eternal  punishment  upon  them. 
Reason  says,  that  there  is  an  essential  difference  between 
saints,  who  possess  pure,  disinterested  benevolence,  and 
sinners,  who  are  wholly  under  the  dominion  of  perfect 
selfishness  ;  and  that  these  two  classes  of  men  ought  to 
be  forever  separated  ;  the  benevolent  made  happy,  and 
the  malevolent  made  miserable.  Reason  says,  that  no 
totally  depraved  sinners  will  ever  choose  to  become 
benevolent,  without  u  special  divine  influence  upon  their 
hearts  ;  and  that  God  is  under  no  obligation  to  grant 
them  such  a  special  divine  influence  ;  and  consequently 
that  God  may,  consistently  with  his  universal  benevolence, 
renew  one  and  not  another,  as  an  act  of  absolute  sov©- 


12  THE    PLEA   OP   SINNERS 

reignty.      And  now  all  that  Scripture  says  respecting 
these  points,  seems  to  confirm  all  the  dictates  of  reason. 
Every  doctrine  and  every  passage  of  Scripture,  according 
to  its  true  sense,  either  directly  or  indirectly  proves,  that 
only  a  part  of  mankind  will  be  saved.     All  reason  and  all 
Scripture  is  in  favor  of  those,  who  maintain  the  doctrine 
of  universal  salvation  ;  or  in  favor  of  those,  who  maintain 
the  doctrine  of  limited  salvation.     But  Universalists  them- 
selves are  sensible,  that  the  whole  current  of  Scripture  is 
apparently  against  them,  and  for  this  reason,  they  exert 
all  their  powers,  in  conversation,  in  preaching,  and  in 
writing,  to  explain  away  the  texts  and  refute  the  reasons, 
which  oppose  their  doctrine.     They  never  lay  down  prin- 
ciples and  explain  them,  nor  construe  Scripture  accord- 
ing to  the  dictates  of  reason.     But  those  who  hold  to  a 
limited  salvation,  lay  down  principles  and  explain  them. 
They  tell  what  they  mean  by  God's  benevolence,   and 
what  they  mean  by  his  love  of  complacence  ;  what  they 
mean  by  total  depravity  ;  what  they  mean  by  regenera- 
tion ;  what  they  mean  by  election  and  reprobation,  and 
"what  they  mean  by  the  terms  of  salvation.     And  having 
fixed  these  great  and  fundamental  principles  of  the  gos- 
pel, they  can  read  the  whole  Bible  in  support  of  them,  or 
in  consistency  with  their  doctrine  of  limited  salvation. 
They  do  not  set  one  text  of  Scripture  against  another,  but 
explain  every  text  agreeably  to  the  great  fundamental 
principles,  which  they  have  established   and  explained. 
There  is  no  occasion  of  misconstruing  and  misapplying 
any  passages  of  Scripture,  in  order  to  prove,  that  only  a 
part  of  mankind  will  be  saved  ;    or  in  order  to  refute 
every  argument  and  every  Scripture,  that  Universalists 
can  bring  to  support  their  unscriptural  and  absurd  senti- 
mepts.     Their  strong  reasons,  when  brought  to  the  test 
of  solid  principles,  lose  all  their  force,  and  leave  them  no 
infallible  rule  by  which  to  construe  ar.paroutly  conflicting 
passage!  of  Scripture.      But  those  who  maintain,   that 
only  a  prrt  of  the  human  race  will  f:nally  reach  the  king- 
dom of  heaven,  can  easily  construe  Scripture  in  general 
iri  harmony  v/ith  che  doctrine  they  profsss. 

3.  It  appears  from  what  has  been  said  concerning  the 
strong  reasons,  that  are  brought  forth  in  support  of  uni- 
versal salvation,  that  they  destroy  one  another.     If  one 


AGAINST    ENDLESS    PUNISHMENT.  13 

of  these  reasons  be  true,  the  others  are  all  impertinent 
and  inconclusive.  If  it  be  true,  that  the  universal  good- 
ness of  God  is  inconsistent  with  his  hating  sinners  for 
their  sins,  with  his  threatenhig  to  punish  them  for  their 
sins  in  a  future  state,  and  with  his  actually  punishing 
them  forever  ;  then  he  must  make  them  all  eternally 
happy,  without  any  regard  to  the  atonement  of  Christ, 
without  any  regard  to  their  universal  goodness,  and  with- 
out any  regard  to  their  suffering  in  the  present  life.  The 
representation,  which  Universalists  give  of  the  universal 
goodness  of  God,  and  the  manner  in  which  they  reason 
from  it,  show  that  they  all  build  their  whole  scheme  upon 
it.  For  according  to  their  reasonings  from  divine  good- 
ness, it  must  make  all  intelligent  creatures  forever  happy, 
whether  they  are  holy  or  unholy,  guilty  or  innocent. 
What  occasion,  then,  was  there  for  the  atonement  of 
Christ,  in  order  to  save  any  of  mankind  from  a  punish- 
ment, that  his  universal  goodness  would  not  permit  him 
to  inllict  ?  According  to  their  idea  of  the  universal  good- 
ness of  God,  it  is  absurd  to  talk  about  either  the  need,  or 
the  benefit  of  Christ's  atonement,  for  there  was  no  need 
of  it,  and  it  does  no  good.  It  does  not  save  men  from 
future  and  eternal  punishment,  nor  from  temporal  death, 
nor  from  temporal  evils  and  calamities.  They  have  but 
one  strong  reason,  in  their  ow^n  view,  in  favor  of  universal 
salvation,  and  that  is  the  universal  goodness  of  God. 
Take  this  away  from  them,  and  they  have  not  another 
reason  left  them,  of  the  weight  of  a  straw.  Ask  them 
whether  they  build  their  doctrine  upon  the  universal 
,  goodness  of  God  ;  or  upon  the  universal  atonement  of 
Christ ;  or  upon  the  universal  offers  of  the  gospel ;  or 
upon  the  universal  goodness  of  human  nature  ;  or  upon 
the  punishments  which  God  brings  upon  men  in  the 
present  life  ;  and  they  are  silent,  and  durst  not  answer 
distinctly.  They  are  capable  of  seeing  that  these  strong 
reasons  clash,  contradict,  and  destroy  each  other.  It  is 
fated  to  error  to  run  crooked.  False  principles  are  as 
inconsistent  with  one  another,  as  with  truth.  And  when 
passages  of  Scripture  are  explained  upon  false  principles, 
they  are  made  to  clash,  to  contradict,  and  destroy  the 
force  of  each  other.  It  is  not  for  the  want  of  pains,  nor 
talents,  that  Universalists  cannot  make  their  strong  rea- 

18 


14  THE    PLEA    OF    SINNERS 

sons  unite  and  harmonize  in  the  support  of  their  doctrine 
The  truth  is,  all  their  strong  reasons  are  false,  and  being 
false,  cannot  be  made  to  appear  consistent  by  any  subtle 
reasonings,  nor  by  any  false  glosses  upon  particular  pas- 
sages of  Scripture.  So  that  the  plain  and  palpable  incon 
sistency  of  the  scheme  of  universal  salvation,  is  a  plain 
demonstration  of  its  falsehood. 

4.  If  Universalism  be  founded  upon  the  false  and 
inconsistent  principles,  that  have  been  mentioned  ;  then 
it  leads  to  the  denial  of  all  the  fundamental  principles 
and  doctrines  of  the  gospel.  Accordingly  we  find,  that 
Universalists  do  deny  the  doctrine  of  personal  election, 
the  doctrine  of  regeneration,  the  doctrine  of  conditions 
of  salvation,  and  the  doctrine  of  final  separation  of  the 
righteous  from  the  wicked,  at  the  general  judgment. 
These  are  certainly  the  cardinal  doctrines  of  the  gospel, 
and  when  these  are  denied,  who  can  see  that  there  is  any 
truth  or  importance  in  the  gospel  ?  Men  are  as  certain 
of  future  and  eternal  happiness,  loithout  it,  as  with  it. 
Though  Universalists  would  not  be  pleased  to  be  called 
Deists,  yet  they  are  Deists,  to  all  intents  and  purposes ; 
and  their  doctrine  leads  directly  to  Deism,  and  the 
preaching  of  it  makes  more  Deists,  than  Universalists, 
amono;  their  more  discernincr  hearers.  Their  error  is  a 
great  and  essential  error,  because  it  tends  to  prevent  men 
from  performing  the  conditions,  upon  which  the  salvation 
of  their  souls  is  absolutely  suspended.  It  assures  them, 
that  they  need  not  repent,  nor  believe  in  Christ,  nor 
exercise  one  holy  or  gracious  affection,  in  order  to  escape 
the  wrath  to  come,  and  enjoy  everlasting  life.  They 
cannot  fail  of  eternal  happiness,  let  them  say,  or  feel,  or 
act  as  they  will.  Can  there  be  a  more  licentious  and 
dangerous  doctrine  than  this  1  I  know  they  flatly  deny 
this  tendency.  But  their  denial  evinces  their  inconsis- 
tency, absurdity  and  delusion. 

5.  It  appears  from  what  has  been  said,  that  those  who 
preach  the  false  and  dangerous  doctrine  of  universal  sal- 
vation, are  extremely  criminal.  Their  criminality  is 
very  great,  whether  they  do,  or  do  not  know,  that  their 
doctrine  is  false.  If  they  do  not  know  that  their  doctrine 
is  false,  it  is  because  they  are  voluntarily  ignorant.  If 
they  did  but  impartially  attend  to  the  dictates  of  reason 


AGAINST    ENDLESS    PUNISHMENT.  15 

and  Scripture,  they  would  know,  that  their  doctrine  is 
false.  But  if  they  do  know  that  their  doctrine  is  false, 
then  they  are  tenfold  more  criminal  in  propagating  it,  and 
leading  precious  and  immortal  souls  to  endless  perdition 
They  are  severely  condemned  in  Scripture,  as  strength 
enino[  the  hands  of  the  icickecL  and  makincr  sad  the  hearts 
of  the  righteous.  They  are  represented  as  under  strong 
delusion,  that  they  should  believe  a  lie,  that  they  might 
be  damned.  But  where  is  the  great  criminality  of  preach 
ing  this  doctrine,  if  it  did  not  expose  them  to  any  tempo- 
ral, or  eternal  punishment ;  and  why  should  such  false 
teachers  be  ranked  among  the  most  vile  and  guilty  char- 
acters, described  and  condemned  in  the  Bible  ?  Or  why 
should  the  prophets,  and  Christ,  and  the  apostles,  have  been 
so  bitterly  and  mortally  opposed  for  preaching  this  doc- 
trine, as  the  Universalists  assert,  that  they  did  preach  it  ? 
I  never  heard  them  answer  this  question,  either  in  their 
conversation,  or  preaching,  or  publications,  and  I  have 
read  the  writings  of  their  most  celebrated  laymen  and 
clergymen.  The  question  must  be  gravelling  and  unan- 
swerable, and  among  other  things  proves  their  doctrines 
to  be  false  and  dangerous. 

6.  If  Universalists  are  highly  criminal  for  teaching  the 
false  and  dangerous  doctrine  of  universal  salvation,  then 
it  is  unwise  and  criminal  for  any  to  go  and  hear  them 
spread  their  fatal  errors  and  corruptions.  The  wisest  of 
men  gives  this  wise  and  important  caution  against  hear- 
ing false  and  corrupting  teachers.  "  Cease,  my  son,  to 
hear  the  instruction  that  causeth  thee  to  err  from  the 
words  of  knowledge."  It  is  very  wrong  for  any  to  gratify 
an  itching  ear  and  vain  curiosity,  at  the  risk  of  fatal 
deception.  And  though  some  may  imagine,  that  they  are 
out  of  the  reach  of  danger  by  hearing  the  sophistry  of 
seducers  ;  yet  their  example  may  lead  others  to  hear  and 
believe  a  lie  to  t];ieir  eternal  ruin.  There  is  in  every 
human  heart  a  prepossession  and  bias  towards  error,  and 
the  most  fatal  error.  It  is  unwise  for  any  to  trust  in  their 
own  hearts,  which  are  deceitful  above  all  things,  and  pre- 
sume upon  their  knowledge  and  integrity  to  discover  and 
reject  errors  plausibly  represented,  and  in  their  own 
nature  agreeable  to  the  depravity  of  the  heart. 

7.  This  subject  shows  the  impc nance  of  understaniing, 


16  THE    PLEA  "of    SINNERS,    &C, 

and  being  firmly  established  in  the  first  principles  of  the 
oracles  of  God.  Detached  passages  of  Scripture  can  be 
of  but  little  service  in  contending  with  Universalists,  or 
any  other  heretics,  without  the  knowledge  of  first  princi- 
ples, according  to  which  all  passages  are  to  be  explained. 
The  knowledge  of  the  first  principles  of  all  religion,  will 
enable  any  persons  to  discover,  to  reject,  and  to  refute  all 
heretics.  Nothing  but  sound  principles  are  sufficient  to 
refute  unsound  and  false  principles.  It  was  the  know- 
ledge of  the  first  principles  of  the  gospel,  that  armed  the 
apostles  against  all  the  errors,  delusion,  and  sophistry  of 
Jews  and  Greeks,  and  enabled  them  to  pull  down  the 
strong  holds  of  the  arch  deceiver,  and  all  his  deluded 
followers.  And  all  v.'ho  enjoy  the  gospel,  need  the  same 
impregnable  armor  of  the  first  and  fundamental  principles 
of  religious  truth.  We  ought  to  think,  while  we  read  the 
Bible,  and  compare  all  its  declarations,  promises,  and 
threatenings,  with  some  true  and  infallible  principle. 
Those  who  neglect  to  take  this  course,  will  always  be 
liable  to  be  carried  away  with  every  wind  of  doctrine, 
and  make  shipwreck  of  their  faith,  and  to  be  drowned  in 
perdition. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 
Depository,  114,  Washington  Street,  Boston, 


SINNERS  WILFUI.  AND  PJERYEBSE. 


And  the  Lord  said,  Whereunto  tlien  shall  I  liken  the 
men  of  this  generation  ?  and  to  what  are  they  like  ? 
They  are  like  unto  children  sitting  in  the  market-place, 
and  calling  one  to  another,  and  saying,  TVe  have  piped 
unto  you,  and  ye  have  not  danced ;  we  have  mourned  to 
you,  and  ye  have  not  ivept.  For  John  the  Baptist  came 
neither  eating  bread  nor  drinking  wine  ;  and  ye  say.  He 
hath  a  devil.  The  Son  of  man  is  come  eating  and  drink- 
ing ;  and  ye  say.  Behold  a  gluttonous  man,  and  a  wine- 
bibber,  a  friend  of  publicans  and  sinners  !  But  Wis- 
dom is  justified  of  all  her  children. — Luke  vii.  31 — 35. 

If  we  ever  find  infinite  wisdom  apparently  at  a  loss, 
it  is  when  she  would  describe  the  unreasonableness  and 
perverseness  of  sinners,  or  devise  proper  means  to  reclaim 
them.  Thus  we  find  her  saying  to  God's  ancient  people, 
O  Ephraim,  what  shall  I  do  unto  thee  ?  O  Judah,  what 
shall  I  do  unto  thee  1  for  thy  goodness  is  as  a  morning 
cloud,  and  as  the  early  dew  it  goeth  away.  In  a  similar 
manner  Christ  here  represents  himself  as  at  a  loss  how  to 
describe  the  perverseness  and  obstinacy  of  his  hearers. 
Whereunto,  says  he,  shall  I  liken  the  men  of  this  genera-  ' 
tion  ?  and  to  what  are  they  like  ?  As  it  is,  however, 
impossible,  that  the  infinitely  wise  Saviour  should  ever  be 
really  at  a  loss,  he  immediately  fixes  upon  a  similitude, 
which  strikingly  illustrated  their  character  and  conduct. 
They  are,  says  he,  like  children  sitting  in  the  market 
place,  and  saying  to  their  fellows.  We  have  piped  unto 
you,  and  ye  have  not  danced  ;  v/e  have  mourned  unto 

19 


/6  SINNERS    WILFUL    AND    PERVERSE. 

you,  and  ye  have  not  wept.  To  see  the  force  and  appo- 
siteness  of  this  comparison,  it  is  necessary  to  recollect 
the  manner,  in  which  weddings  and  funerals  were  solem- 
nized among  the  Jews.  At  their  weddings,  a  procession 
was  formed,  preceded  by  musicians,  playing  cheerful 
tunes,  and  dancers,  who  accompanied  and  kept  time  to 
their  music.  At  their  funerals  also  they  had  mourners, 
wiio  performed  solemn  and  mournful  airs,  or  uttered 
cries,  lamentations,  and  other  expressions  of  grief.  These 
various  ceremonies  the  Jewish  children  were  accustomed 
to  imitate  in  their  amusements.  Sometimes  they  played 
cheerful  tunes,  and  rejoiced  as  at  a  marriage  feast ;  at 
others,  they  uttered  mournful  sounds,  and  affected  to 
weep,  as  at  a  funeral  procession.  Sometimes,  however, 
children,  who  wished  to  amuse  themselves  in  this  man- 
ner, found  their  companions  peevish  and  unwilling  to  join 
with  them.  If  they  piped  and  rejoiced,  as  at  a  wedding, 
these  ill  humored  companions  would  not  dance  ;  if,  to 
please  them,  they  changed  their  strain,  and  mourned,  as 
at  a  funeral,  they  would  not  weep  and  lament.  Hence 
they  complained,  as  in  our  text,  that  it  was  impossible  to 
please  them,  they  would  neither  do  one  thing  nor  another. 
Similar  to  the  temper  and  conduct  of  these  perverse  chil- 
aren  was  that  of  the  Jews  in  the  Saviour's  time,  and 
similar  has  been  the  conduct  of  sinners  ever"  since.  To 
trace  this  similarity,  is  my  present  design. 

I.  The  companions  of  these  perverse  children  em- 
ployed various  means  to  conquer  their  obstinacy  and  per- 
suade them  to  join  in  their  amusements.  So  God  has 
employed  a  great  variety  of  means  to  persuade  sinners  to 
embrace  the  gospel.  He  has  sent  judgments  to  sut^due, 
and  mercies  to  melt  them  ;  arguments  to  convince,  and 
motives  to  persuade  them  ;  threatenings  to  terrify,  and 
invitations  to  allure  them.  In  different  parts  of  his  word 
he  has  exhibited  divine  truth  in  every  possible  variety  of 
form.  In  one  place  it  is  presented  plainly  to  the  mind  in 
the  form  of  doctrines  ;  in  another,  it  is  couched  undei 
the  veil  of  some  instructive  and  striking  parable  ;  in  a 
third,  it  is  presented  to  us  in  a  garb  of  types  and  shadows  ; 
in  a  fourth,  it  is  illustrated  by  the  most  beautiful  figures  ; 
and,  in  a  fifth,  exemplified  in  some  well  drawn  character, 
or  interesting  portion  of  history.     In  a  w^ord,  he  addresses 


SINNERS  WILFUL  AND  PERVERSE.  3 

US,  by  turns,  in  language  the  most  plain  and  simple,  the 
most  grand  and  commanding,  the  most  pointed  and  ener- 
getic, the  most  sublime  and  beautiful,  the  most  impressive 
and  affecting,  the  most  pathetic  and  melting.  God  and 
men,  this  world  and  the  next,  time  and  eternity,  death 
and  judgment,  heaven  and  hell, — these  rise  successively 
to  our  view,  portrayed  in  the  most  vivid  colors,  and.  exhi- 
bited in  various  forms,  while  the  whole  created  universe 
is  put  in  requisition  to  furnish  images  for  the  illustration 
of  these  awful  realities  ;  and  the  infinite  wisdom  of  God 
himself  is  exerted,  if  I  may  so  express  it,  to  the  utmost, 
in  devising  and  employing  the  most  suitable  means  to 
impress  them  upon  our  minds,  and  cause  them  to  affect 
our  hearts.  Thus  he  has  addressed  himself,  by  turns,  to 
our  eyes  and  to  our  ears,  to  our  understandings  and  con- 
sciences, to  our  imaginations  and  to  our  affections,  to  our 
hopes  and  to  our  fears  ;  and  caused  divine  truth  to  seek 
admission  to  our  minds  by  every  avenue,  to  try  every 
possible  way  of  access. 

Corresponding  to  these  various  means,  and  to  the  dif- 
ferent modes  of  instruction  adopted  in  his  word,  are  the 
various  gifts  and  qualifications,  with  which  he  furnishes 
those,  who  are  sent  as  his  ambassadors  to  men.  As  he 
knows  the  different  tastes  and  dispositions  of  men,  and 
the  modes  of  address  best  adapted  to  convince  and  per- 
suade them,  he  endues  his  messengers  with  a  great  diver- 
sity of  gifts,  so  that,  by  one  or  another  of  them,  every 
class  of  hearers  may  be  gratified.  He  sends  some  minis- 
ters, who  are  sons  of  thunder,  well  qualified  to  awaken, 
rouse,  and  convince  the  careless  ;  while  others,  like  Bar- 
nabas, are  sons  of  consolation,  and  fitted  to  comfort  the 
feeble  minded  and  support  the  weak.  Some  he  furnishes 
with  clear,  penetrating  minds,  and  strong  reasoning 
powers,  that  they  may  perspicuously  state,  and  ably 
defend  the  doctrines  of  revelation,  answer  objections, 
and,  by  sound  arguments,  convince  the  gainsayers.  To 
others  he  gives  warm  feelings  and  lively  imaginations, 
that  they  may  urge  divine  truth  upon  the  hearts  and  con- 
sciences of  their  hearers,  in  a  more  forcible,  impassioned 
and  impressive  manner.  On  a  third  class  he  bestows  the 
faculty  of  presenting  truth  to  the  mind  in  a  mild,  insinu- 
ating, persuasive  way,  by  which  it  steals  into  and  melts 


4  SINNERS  WILFUL  AND  PERVERSE. 

the  heart,  descending  upon  it  like  the  dews  of  heaven,  or 
silent  showers,  which  water  the  earth.  Thus,  how  diver- 
sified soever  are  the  tastes  and  dispositions  of  men,  all 
may,  in  turn,  be  gratified,  in  consequence  of  the  variety 
of  ministerial  gifts,  which  God  employs  for  the  conversion 
of  sinners  and  the  edification  of  his  church.  Thus  the 
healing  medicine  of  divine  truth  is  presented  to  the  vitiated 
palates  of  sinners  in  every  possible  variety  of  form  ;  or  to 
allude  to  the  comparison  in  our  text,  thus  do  different 
ministers  address  their  hearers  in  different  strains,  some- 
times endeavoring  to  allure  them  to  embrace  the  gospel, 
by  comparing  it  to  a  marriage  feast ;  and,  at  others, 
attempting  to  terrify  them  to  fly  to  it,  by  bringing  into 
view  the  solemnities  of  death,  and  the  awful  scenes  which 
follow  it. 

II.  Notwithstanding  the  different  means  employed 
with  these  perverse  children,  they  v/ould  not  be  prevailed 
upon  to  comply  wdth  the  wishes  of  their  companioas. 
We  have  piped  unto  you,  say  they,  but  ye  have  not 
danced  ;  we  have  mourned  unto  you,  but  ye  have  not 
.  lamented.  Precisely  similar  is  the  conduct  of  impenitent 
sinners.  Notwithstanding  the  great  variety  of  means, 
which  God  employs  to  persuade  them  to  embrace  the 
gospel ;  and  though,  as  our  Saviour  teaches  us,  these 
means  are  no  less  adapted  to  produce  the  effect  than  a 
message  from  the  dead,  yet  still  they  perversely  refuse  to 
comply.  Reason  with  them — they  will  not  be  convinced  ; 
set  motives  before  them — they  will  not  be  persuaded  ; 
address  their  hearts — they  will  not  be  affected  ;  appeal  to 
their  consciences — they  will  not  feel  guilty  ;  attempt  to 
excite  their  fears — they  will  not  be  alarmed  ;  endeavor  to 
allure  them  to  Christ  by  promises  and  invitations — they 
will  not  come.  Beseech  them,  weep  over  them,  expostu- 
late with  them  in  the  most  affectionate  and  pathetic  man- 
ner ;  set  good  and  evil,  life  and  death,  hell  and  heaven, 
judgment  and  eternity  before  them  in  every  form — they 
make  light  of  all,  and  go  their  ways,  one  to  his  farm,  and 
another  to  his  merchandize.  In  vain  have  prophets 
prophesied  ;  in  vain  have  apostles  preached  ;  in  vain  have 
angels  descended  from  heaven  ;  in  vain  has  the  Son  of 
God  appeared  on  earth,  and  spoken  as  never  man  spake  ; 
in  vain  has  the  eternal  Father  proclaimed  from  heaven, 


SINNERS    WILFUL    AND    PERVERSE.  5 

This  is  my  beloved  Son,  hear  ye  him  : — still  sinners  will 
not  hear,  they  will  not  come  to  Christ  for  life,  they  will 
neglect  the  great  salvation  of  the  gospel.  Thus  it  always 
has  been,  thus  it  still  is,  and  thus  it  always  will  be,  while 
the  heart  remains  what  it  is,  and  almighty  grace  is  not 
exerted  to  subdue  it. 

III.  The  reason,  why  these  perverse  children  could 
not  be  persuaded  to  comply  with  the  wishes  of  their  com- 
panions, was,  that  they  were  out  of  humor,  or,  for  some 
other  reason,  felt  indisposed  to  gratify  them.  Similar  is 
the  reason,  why  sinners  will  not  be  persuaded  to  embrace 
the  gospel,  by  all  the  means  which  God  employs  for  this 
purpose.  They  do  not  come  to  Christ  for  life,  because 
they  will  not.  Their  proud,  selfish  hearts,  are  full  of 
enmity  and  opposition  to  God,  and  therefore  they  will  not 
be  reconciled.  It  is  the  gospel  itself,  which  they  dislike  ; 
and,  therefore,  how  various  soever  may  be  the  forms,  in 
which  it  is  presented,  how  clear  soever  the  light,  in  which 
it  is  displayed,  they  still  reject  it.  It  is  because  I  speait 
the  truth,  says  our  Saviour,  that  ye  believe  me  not.  This, 
however,  sinners  are,  by  no  means,  willing  to  acknow- 
ledge. They  are  afraid  to  confess,  even  to  themselves, 
that  it  is  hatred  of  the  truth  alone,  which  prevents  them 
from  embracing  it.  They,  therefore,  attempt  to  excuse 
themselves,  by  imputing  their  rejection  of  the  gospel  to 
some  other  cause  ;  and  to  no  cause  do  they  impute  it 
more  frequently,  than  to  the  faults  of  its  professors,  or  to 
something  in  the  manner  or  conduct  of  those,  who  preach 
it.  Thus,  we  learn  from  our  text,  did  the  Jews.  John 
Baptist  came  neither  eating,  nor  drinking  ;  that  is,  he 
lived  in  the  most  frugal,  abstemious  manner,  and,  as  a 
preacher  of  repentance,  was  reserved  in  his  deportment, 
and  severe  in  his  rebukes.  Hence  they  said,  He  hath  a 
devil ;  that  is,  he  is  a  morose,  visionary,  melancholy  man, 
little  better  than  one  distracted,  who  knows  not  what  he 
says.  Our  Saviour,  on  the  contrary,  came  eating  and 
drinking  ;  he  associated  with  men  in  an  affable,  familiar 
manner,  with  a  view  to  instruct  them,  and  for  the  same 
benevolent  purpose  visited  and  conversed  with  the  most 
abandoned  characters.  His  perverse  hearers  then  changed 
their  tone,  and  cried.  Behold  a  man  gluttonous,  and  a 
wine-bibber,   a  friend  of  publicans  and  sinners.     In  a 

19* 


6  SINNERS    WILFUL   AND    PERVERSE. 

similar  manner  do  sinners  at  the  present  day,  attempt  to 
conceal  and  excuse  their  opposition  to  the  gospel.  If 
professors  of  religion  and  its  ministers  live  as  they  ought, 
soberly,  righteously,  and  godly,  they  are  said  to  be  too 
rigid,  superstitious,  righteous  overmuch.  If,  on  the  con- 
trary, they  are  of  a  more  cheerful,  social  turn,  the  world 
immediately  exclaims,  These  are  your  professors,  your 
saints  ;  but  in  what  respect  do  they  differ  from  others  1 
If  they  are  punctual  in  attending  public  and  private 
meetings  for  religious  worship,  spend  much  time  in 
prayer,  and  devote  a  considerable  portion  of  their  property 
to  charitable  and  religious  purposes,  it  is  immediately 
said,  that  religion  makes  men  idle  and  negligent  of  their 
families.  If,  on  the  other  hand,  they  are  industrious, 
frugal,  and  attentive  to  business,  they  are  no  less  quickly 
accused  of  loving:  the  world  as  well  as  their  neighbors, 
who  make  no  pretensions  to  religion.  If  a  minister 
reasons  with  his  hearers  in  a  cool,  dispassionate  manner, 
and  labors  to  convince  their  understandings,  he  is  accused 
of  being  dry  and  formal  in  his  preaching,  or  of  not  believ- 
ing what  he  says.  If  another  preaches  in  a  more  lively, 
animated  strain,  clearly  proclaims  the  terrors  of  the  Lord, 
and  warns  his  hearers  to  fly  from  the  wrath  to  come,  he 
is  charged  with  endeavoring  to  work  on  men's  passions, 
and  to  frighten  them  into  religion.  If  he  insists  much 
on  the  doctrines  of  Christianity,  the  necessity  of  faith, 
and  the  impossibility  of  being  justified  by  our  own  works, 
he  is  accused  of  undervaluing  morality,  and  representing 
the  practice  of  good  works  as  needless.  If,  on  the  other 
hand,  he  clearly  exhibits  the  pure  morality  of  the  gospel, 
inculcates  holiness  of  heart  and  life,  and  states  the  dread- 
ful consequences  of  neglecting  it,  he  is  charged  with 
driving  men  to  despair  by  unreasonable  strictness  and 
severity.  Thus  in  almost  innumerable  ways  men  ascribe 
their  neglect  of  the  gospel  to  the  faults  of  its  professors, 
or  to  something  in  the  manner,  in  which  it  is  preached, 
and  thus  harden  themselves  and  others  in  unbelief 

But  though  they  may  thus  deceive  themselves,  they 
cannot  deceive  God.  He  knows  and  has  said,  that  the 
true  reaso-.  of  their  rejecting  it  is,  that  they  love  darkness 
rather  than  ligiit,  because  their  deeds  arc  evil.  For  every 
one  that  doeth  evil,  hateth  the  light,  neither  cometh  to 


SINNERS    WILFUL    AND    PERVERSE.  7 

the  light,  lest  his  deeds  should  be  reproved.     That  this  is 
the  case,  is  evident  from  men's  conduct  in  other  respects. 
Think   not,   however,   my   friends,   that,    in    mentioning 
these  things,  we  are  indulging  a  spirit  of  recrimination  or 
complaint.     It  is  not  for  our  own  sakes,  that  we  make 
these  remarks, — for  it  is  of  very  little  consequence  what 
men  may  say  of  us, — but  for  your  sakes.     It  is  necessary 
to  your  conversion,  that  you  should  know  what  are  the 
true  causes  of  your  rejecting  the  gospel ;  for  until  you 
know  these,  you  will  never  embrace  it.     It  is  also  neces- 
sary  for   God's   glory,   that  the    cause    should    evidently 
appear  to  be  the  obstinacy  of  sinners,  and  not  any  defi- 
ciency in  the  means  employed  by  him  for  their  conver- 
sion.    Whether  you  will  believe  this  or  not,  it  is  most 
certainly  the  truth,  and  you  will  one  day  be  convinced 
that  it  is.     Meanwhile,  God  has  not  left  himself  without 
witnesses  to  clear  his  character,  and  the  honor  of  his  gos- 
pel, from  the  groundless  aspersions  of  sinners, — witnesses, 
which   justify   him    before    an    ungodly   world  ;    for    our 
Saviour  assures  us  in  the  conclusion  of  this  parable,  that, 
however  sinners  may  reject  the  gospel,  and  condemn  the 
manner,  in  which  it  is  preached,  still,  wisdom  is  justified 
of  all  her  children.     By  wisdom,  is  here  meant,  either 
God  himself,  or  the  gospel,  with  the  means  which  he  em- 
ploys for  its  promulgation.     He  is  the  only  wise  God,  and 
the  gospel  is  styled  his  hidden  wisdom,  or  the  wisdom  of 
God  in  a  mystery  ;  while  by  the  means,  which  he  em- 
ploys to  render  it  successful  in  building  up  his  church, 
his  manifold  wisdom,  we  are  told,  is  displayed.     By  the 
children  of  wisdom,  are  intended  the  children  of  God,  or 
in   other    words,    those    who    yield   to   the    force   of  his 
appointed  means  and  cordially  embrace  the  gospel.     By 
all  such,  God,  and  his  ways,  are  justified,  and  the  wisdom 
of  all   his  proceedings   is  readily  acknowledged.     They 
admire,  love,  and  adore  him,  for  the  infinite  wisdom,  as 
well  as  goodness,   which  appears  in  the  gospel  plan  of 
salvation  ;  and,  while  they  contemplate  it,  exclaim  with 
the  apostle,  O  the  depth  of  the  riches,  both  of  the  wisdom 
and  knowledge  of  God  ! 

Little  less  do  they  admire  the  wisdom  and  goodness  of 
God,  as  displayed  in  the  means,  which  he  employs  to 
promote  the  success  of  the  gospel ;  and  in  the  fullness, 


8  SINNERS    WILFUL    AND    PERVERSE. 

richness,  and  variety  of  the  Scriptures,  and  in  the  diver- 
sity of  gifts  bestowed  on  his  ministering  servants.  And, 
while  they  acknowledge,  that  nothing  but  his  all-conquer- 
ing grace  could  have  rendered  these  means  efficacious  to 
conquer  their  own  stubborn  hearts,  and  humbly  cry,  Not 
unto  us,  O  Lord,  not  unto  us,  but  to  thy  name  be  the 
glory, — they  clearly  see  and  unanimously  testify,  that  the 
only  reason,  why  sinners  do  not  embrace  the  gospel,  is 
their  hatred  of  the  truth,  and  their  opposition  to  God. 
Thus  wisdom  is  justified  of  all  her  children  ;  and  this  is 
the  only  encouragement,  which  ministers  have  to  preach 
the  gospel.  They  know,  that  it  always  has  been,  and 
that  it  always  will  be,  foolishness  to  them  that  perish  ; 
and  that  by  all  such  they  shall  themselves  be  considered 
as  little  better  than  fools  and  babblers  ;  for  if  men  have 
called  the  master  of  the  house  Beelzebub,  how  much 
more  will  they  thus  call  those  of  his  household.  But 
they  also  know,  that  there  are  some,  though,  alas,  too 
few,  who  are  the  children  of  wisdom  ;  and  that  to  them 
the  preaching  of  the  cross  will  always  be  the  wisdom  of 
God,  and  the  power  of  God  unto  salvation.  Some  such, 
I  desire  to  bless  God,  there  are  in  this  assembly  ;  some, 
who  receive  the  truth  in  the  love  of  it ;  some,  who  have 
felt  its  transforming,  life-giving  power  ;  some,  who,  like 
all  the  children  of  wisdom,  justify  their  heavenly  Father 
and  condemn  themselves.  It  is,  my  Christian  friends, 
indeed  a  delightful  employment  to  preach  to  you  the 
unsearchable  riches  of  Christ ;  for  you  can,  in  some 
measure,  feel  their  worth.  It  is  pleasant  to  expatiate  to 
you  on  his  glories  and  beauties  ;  for  you  have  eyes  to  dis- 
cern, and  hearts  to  feel  them.  It  is  pleasant  to  invite 
you  to  the  gospel  feast ;  for  you  have  a  disposition  to 
comply.  When  we  display  the  sufferings  of  your  cruci- 
fied Lord,  and  the  sins  which  occasioned  them,  you  are 
ready  to  mourn  icitk  us  in  godly  sorrow  and  contrition  of 
heart.  And  when  in  more  cheerful  strains  we  proclaim 
the  happy  consequences  of  his  sufferings,  and  blow  the 
trumpet,  whose  silver  sounds  are  pardon,  peace,  and  sal- 
ration,  for  dying  men,  you  are  equally  ready  to  rejoice. 
In  a  word,  your  hearts  are  in  unison  with  the  gospel 
harp  ;  when  we  strike  its  golden  strings,  your  feelings 
vibrate    to   every   touch  ;    and  you  can    accompany   us, 


SINNERS    WILFUL    AND    PERVERSE.  9 

through  its  whole  compass  of  sound,  from  the  low  notes 
of  pious  grief  and  penitential  sorrow,  up  to  the  high 
thrilling  tones  of  enraptured  gratitude,  love,  and  praise, 
which  almost  accord  with  the  harps  of  the  redeemed 
before  the  throne.  Yes,  you  have  learned  that  new  song, 
which  none  can  learn,  but  those  who  are  redeemed  from 
the  earth;  that  song,  which  is  sung  in  heaven,  which  will 
be  new  to  all  eternity  ;  and  most  happy  and  highly  hon- 
ored do  I  think  myself,  in  being  permitted  to  lead  your 
choir  on  earth,  and  to  hope  that  we  shall  sing  it  together 
in  the  full  choir  of  the  redeemed  above.  It  is  the  great- 
est of  my  present  supports  and  consolations,  to  see  in  you 
a  proof,  that  my  labors  are  not  altogether  in  vain.  O, 
then,  my  brethren,  my  fellow  travellers  to  heaven,  my 
feliov/  heirs  of  its  glories  !  strive  to  obtain  hearts  more 
and  more  perfectly  attuned  to  the  gospel  harp ;  more 
habitually  disposed  to  vibrate  to  its  celestial  sounds. 
Daily  practice  the  song  of  the  redeemed,  and  cause  the 
notes  of  heaven  to  be  heard  on  earth.  Strive,  by  adorn- 
ing the  doctrine  of  God,  your  Saviour,  to  justify  the  wis- 
dom, which  reveals  it,  and  to  put  to  silence  the  ignorance 
of  foolish  men.  And  if  any  word  I  have  ever  spoken  has 
been  blessed  to  excite  godly  sorrow  or  religious  feelings 
in  your  breasts,  let  me  beseech  you,  in  return,  to  pray  for 
me,  that  I  may  be  better  furnished  with  the  necessary 
qualifications  for  the  ministry  ;  that  I  may  never  utter  an 
uncertain  sound,  and  that,  when  I  call  sinners  to  mourn 
for  their  sins,  or  to  rejoice  in  a  Saviour,  God's  grace  may 
render  the  call  effectual. 

Would  to  God,  my  friends,  we  could  believe,  that  the 
class  now  addressed,  included  all  in  this  assembly.  But 
melancholy  experience  constrains  us  to  believe,  that  the 
comparison  in  our  text  applies  to  many  present,  no  less 
exactly  than  it  did  to  the  Jews.  As  promising  means,  as 
God  employed  to  effect  their  conversion,  have  been  em- 
ployed with  you.  Indeed  you  enjoy  far  greater  advan 
tages  than  they  did.  They  had  only  the  Old  Testament. 
You,  in  addition  to  that,  enjoy  the  New.  They  were 
stumbled  and  perplexed  by  the  mean  circumstances,  in 
which  Christ  appeared,  so  different  from  what  they 
expected.  To  you  the  reasons  of  his  appearing  in  this 
manner,  are  fully  explained.     They  rejected  the  Sun  of 


lO  SINNERS  WILFUL  AND  PERVERSE. 

Righteousness,  when  he  first  rose,  and  when  his  beams 
were  comparatively  feeble ;  you  reject  him,  while  shining 
in  meridian  splendor,  and  after  his  beams  have  blessed 
the  nations  for  more  than  eighteen  hundred  years,  diffus- 
ing light  and  happiness,  wherever  they  come.  They  only 
heard  the  predictions  of  Christ ;  you  have  witnessed  their 
exact  fulfilment.  They  refused  to  hear  Christ,  while  he 
spake  on  earth  ;  you  turn  away  your  ears  now  he  speaks 
from  heaven.  They  refused  to  believe  the  testimony  of 
prophets  and  apostles  ;  you  reject,  not  only  their  testi- 
mony, but  that  of  all  the  multitudes  of  Christ's  ministers, 
who  have  preached  ever  since.  It  is  not  surprising, 
therefore,  that  you  should  refuse  to  believe  my  testimony. 
I  have  exerted,  to  the  utmost,  the  abilities  God  has  given 
me  ;  in  his  name,  I  have,  by  turns,  reasoned  and  per- 
suaded, exhorted  and  entreated,  invited  and  threatened, 
warned  and  promised,  prayed  and  wept, — but  to  no  pur- 
pose. I  have  set  before  you,  all  that  is  awful  and  all  that 
is  amiable,  all  that  is  alarming  and  all  that  is  alluring,  but 
without  effect.  I  have  sounded  the  brazen  trumpet  of 
the  law,  but  you  have  not  mourned.  I  have  blown  the 
silver  trumpet  of  the  gospel,  but  you  have  not  rejoiced. 
Other  and  more  able  ministers  have  also  addressed  you 
You  have,  from  this  pulpit,  heard,  at  different  times, 
cogent  reasoners,  eloquent  speakers,  and  impressive,  per- 
suasive preachers,  endeavoring  to  prevail  with  you  to  em- 
brace the  gospel.  But  all  has  been  vain,  and  with  respect 
to  many  of  you,  I  fear,  worse  than  in  vain.  My  labors 
have  now  apparently  less  effect  upon  many  of  you  than 
ever.  Where  they  once  made  some  impression,  they  now 
pass  like  water  over  a  rock  ;  where  they  once  convinced, 
they  now  only  irritate  ;  where  I  was  once  received  with 
affection,  I  am  now  considered  as  an  enemy,  because  I 
tell  you  the  truth.  My  friends — if,  to  labor,  and  watch, 
and  pray  for  your  salvation,  with  a  heart  broken  with 
apprehension  and  tortured  with  anxiety,  lest  you  should 
fail  of  it ;  if,  to  goad  on  a  worn  out  body  and  jaded  mind 
to  exertions  in  your  behalf,  under  which  nature  sinks, 
and  life  becomes  a  burden  ;  if,  to  desire  your  conversion 
more  than  riches,  more  than  reputation,  more  than  health, 
more  than  life, — if  these  things  are  marks  of  an  enemv, 
then  I  am  your  enemy,  and  such  an  enemy,  I  trust,  I 


SINNERS    WILFUL    AND    PERVERSE.  11 

shall  continue  to  be  to  my  last  breath.  In  fact,  if  I 
except  the  tempter  and  the  world,  you  have  no  enemies 
but  yourselves.  God,  and  Christ,  and  his  servants,  are 
your  friends,  or  would  be,  if  you  w^ould  permit  them;  but, 
alas,  you  will  not.  Often  would  they  have  gathered  you, 
I  but  ye  would  not.     A  deep  rooted,  unconquerable  aver- 

sion to  what  you  think  the  strictness  of  Christ's  regula- 
tions, frustrates  all  the  endeavors  of  your  friends  to  save 
you.  You  know,  that  religion  is  important,  you  are  con- 
vinced that  it  should  be  attended  to  ;  but  you  have  no 
heart  to  it,  you  have  no  love  for  it,  and,  therefore,  as  you 
sometimes  confess,  you  cannot  give  your  minds  to  it. 
My  friends,  what  will  be  the  end  of  this  1  You  have  seen 
Its  end  in  the  Jews.  You  know  how  terribly  they  were 
destroyed  for  neglecting  Christ ;  and  if  they  escaped  not, 
who  refused  him,  when  he  spake  on  earth,  much  more 
shall  not  ye  escape,  if  ye  turn  from  him  who  addresses 
you  from  heaven.  Once  more,  then,  we  conjure  you  by 
every  thing  sacred  and  every  thing  dear,  by  every  thing 
dreadful  and  every  thing  desirable,  to  renounce  your  un- 
reasonable opposition,  and  yield  yourselves  the  willing 
servants  of  Christ. 

But  there  is  also  a  third  class  of  persons  in  this  assem- 
bly, who  must  be  addressed,  though  we  hardly  know  in 
what  mangier  to  address  them.     It  is  composed  of  such 
as  resemble  the  son  in  the  parable,  who,  when  his  father 
said,   Son,  go  w'ork  to-day  in  my  vineyard,  immediately 
replied,  I  go,  sir,  but  went  noU     When  we  speak  to  these 
persons  in  an  affecting,  mournful  manner,  and  bring  to 
their  view  the  solemnities  of  death,  judgment,  and  eter- 
nity, they  seem  ready  to  weep.     And  when  we  tell  them 
of  the  goodness  of  God,  the  love  of  Christ,  and  the  happi- 
ness of  those,  who  come  to  his  marriage  feast,  they  are 
equally  ready  to  rejoice,  and  seem  to  desire  nothing  so 
much  as  religion.     But  in  a  week,  or  perhaps  in  a  day, 
they  are  the  same  as  before.     That  there  are  many  such 
among  us,  is  evident  from  recent  circumstances.     We,  a 
short  time  since,  as  you  probably  recollect,   invited  all, 
who  considered  reliction  as  the  one  thinar  needful,  and 
w^ho  meant  to  pursue  it  as  such,  to  meet  us  at  a  certain 
place.      We    particularly    requested,    that    none    would 
attend,  who  had  not  made  up  their  minds  on  the  subject, 


12  SINNERS    WILFUL    AND    PERVERSE. 

who  were  not  fully  determined  to  persevere.  In  conse- 
quence of  this  invitation  nearly  one  hundred  persons 
assembled.  I  rejoiced  at  the  sight,  and  immediately 
wrote  to  a  society,  that  wished  me  to  make  a  missionary 
tour,  that,  in  consequence  of  the  serious  attention,  that 
existed  among  my  people,  I  could  not  leave  them. — But 
where  now  are  those,  who  thus  pledged  themselves  to 
God,  and  to  each  other,  and  to  me,  that  they  would  pur- 
sue religion  ?  Alas  !  I  fear,  that  their  goodness  has  been 
as  the  morning  cloud  and  early  dew,  that  soon  pass  away. 
That  /  should  not  know^  what  to  say  to  such  persons,  is 
,  not  surprising,  since,  as  I  observed  at  the  commencement 
of  this  discourse,  God  himself  seems  as  if  at  a  loss  what 
to  do  with  them.  As  an  ancient  writer  observes,  they 
are,  by  turns,  a  minister's  comforters  and  tormentors. 
They  excite  his  expectations  to-day,  but  they  disappoint 
him  most  painfully  to-morrow.  Let  them  not  think, 
however,  that  their  temporary  convictions  will  prevent 
them  from  being  numbered  among  the  characters  de- 
scribed in  our  text.  Let  them  not  flatter  themselves,  that 
their  conversion  is  rendered  more  probable  by  these  tran- 
sitory impressions.  Every  resistance  of  conviction  ren- 
ders such  an  event  more  hopeless. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRIiVAL,  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 
Depository,  114,  Washington  Street ^  Boston. 


iro.  16. 

L,OVE    THYSELF 

AND 

THY  NEIGHBOR. 

The  spirit  of  that  religion  which  the  gospel  incul- 
cates, is  a  spirit  of  benevolence.  In  this  consists  the 
moral  glory  of  the  universe.  It  is  this  spirit  that  fulfils 
the  law  of  God,  and  comprises,  in  its  various  operations, 
all  that  JMoses  and  the  prophets,  Christ  and  the  apostles 
have  said,  descriptive  of  the  faith  and  practice  of  a  Chris 
tian.  Into  this  spirit,  it  is  one  great  design  of  the  gospel 
to  form  men.  Hence,  said  the  Saviour  to  one  who  asked 
him,  "  Which  is  the  great  commandment  in  the  law  ] 
Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind.  This  is  the  first 
and  great  commandment.  And  the  second  is  like  unto 
it.  Thou  shalt  love  thy  neighbor  as  thyself.  On  these 
two  commandments  hang  all  the  law  and  the  prophets." 

To  illustrate  the  latter  of  these  commands  is  the  object 
of  this  tract.  In  doing  this,  it  is  necessary  to  show, — 
how  we  should  love  ourselves,  and  how  we  should  love 
our  neighbors. 

1.  How  should  ive  love  ourselves  ? 

It  is  our  duty  to  feel  a  regard  for  our  own  personal  in- 
terest. Indeed,  the  love  of  happiness,  and  the  dread  of 
miserv  are  inseparable  from  our  nature.  It  is  right  that 
we  should  be  influenced  by  the  motive  of  personal  enjoy- 
ment and  suffering. 

Happiness  is  a  good  in  itself,  and  it  is  right  that  we 
should  desire  its  enjoyment.  We  are  nowhere  required 
to  feel  a  spirit  of  indifference  v»ith  regard  to  our  own 
interest.  Does  the  command  of  God  bind  us  to  look  with 
feelings  of  compassion  upon  our  fellow  men,  and,  by 
every  practicable  measure,  to  do  them  good  ?  It  imposes 
on  us  the  same  abligation  with  respect  to  ourselves.  Has 
the  benevolent  Parent  of  the  human  family  placed,  within 

20 


a  LOVE    THYSELF 

our  attainment,  a  degree  of  good  which  has  no  end,  and 
no  limits  but  our  capacities  for  enjoyment ;  then  it  is  right 
that  we  should  desire  the  possession  of  that  good. 

But,  it  will  be  asked,  do  not  all  mankind  love  them- 
selves, and  desire  to  secure  their  everlasting  happiness  ? 
Yes.  All  men,  as  soon  as  they  commence  their  moral 
existence,  are  supremely  influenced  by  a  regard  to  their 
own  private  interest.  "  Lovers  of  their  own  selves,"  is 
a  compendious  description  of  the  men  of  this  world. 
There  is  no  being  in  the  universe  that  holds  so  high  a 
place  in  their  affections  as  self.  There  is  no  object  in 
the  universe  they  would  not  subordinate  to  the  purposes 
of  personal  advancement.  Give  natural  men  the  power, 
and  place  them  in  circumstances  adapted  to  give  full 
expression  to  the  selfishness  of  their  hearts,  and  they 
would  put  a  final  end  to  all  the  movements  of  the  divine 
benevolence,  to  lay  a  foundation,  on  which  to  rear  a 
kingdom  for  themselves.  This  is  no  fanciful  description 
of  human  depravity.  Multitudes  have  acknowledged  it 
from  their  own  painful  experience.  It  is  the  very  dispo- 
sition that  constitutes  our  common  apostacy  from  God. 
It  is  the  source  of  all  the  opposition,  which,  in  this  world 
of  rebellion,  is  cherished  and  manifested  towards  the 
character,  purposes,  and  sovereign  agency  of  a  God  of 
infinite  benevolence.  Banish  this  spirit  from  the  bosoms 
of  men,  and  with  one  united  voice,  would  they  exclaim, 
"  The  Lord  reigneth,  let  the  earth  rejoice."  This  spirit 
of  inordinate  self-esteem,  both  the  Bible,  and  conscience 
uniformly  condemn.  It  is  direct  opposition  to  the  law  of 
God,  and  the  prolific  source  of  all  those  crimes,  that  have 
brought  down  the  curse  of  God  on  this  troubled  earth. 
Such  a  regard  for  our  own  interest,  we  are  not  at  liberty 
to  cherish  a  single  moment.  It  is  unreasonable  and 
criminal  self-exaltation,  and  involves  an  utter  renuncia- 
tion of  the  authority  of  God.  It  will  be  inquired  then,  in 
what  manner  are  we  to  regard  our  own  happiness  ?  I 
answer,  wath  a  truly  impartial  or  benevolent  affection. 
As  the  creatures  of  God,  capable  of  conformity  to  him  in 
holiness,  and  of  endless  happiness  in  his  presence,  and 
service  ;  and  also  of  forfeithig  his  favor,  and  of  suffering 
his  endless  displeasure,  we  are  to  value  our  interest 
according  to  its  apparent  worth  in  the  scale  of  being. 


AND    THY    NEIGHBOR.  3 

As  rational  creatures,  we  are  bound  to  seek  our  own 
good  This  immense,  and  everlasting  interest  is,  in  a 
sense,  committed  to  us ;  and  the  awful  event  of  rising  to 
heaven  or  sinking  to  hell,  will  be  just  according  to  the 
disposition  of  our  hearts.  God  cannot  bestow  on  us  the 
blessedness  of  his  holy  kingdom,  in  opposition  to  our 
choice.  Equally  impossible  is  it  for  us,  with  hearts  filled 
with  his  love,  to  feel  the  sensations  of  those  who  are 
driven  away  from  his  presence. 

But  though  our  happiness  is  an  object  of  so  much  im- 
portance, and  is  to  be  sought  with  so  much  solicitude, 
still  it  is  not  the  only  object  of  importance.  Nor  are  we 
at  liberty  so  to  magnify  our  own  interest,  as  to  be  ready 
to  give  up  the  general  interests  of  the  universe,  and  grasp 
at  our  own  happiness  as  a  matter  of  supreme  value.  Such 
self-regard  is,  in  its  ''^ery  nature,  malignity  against  the 
general  good.  Happiness  is  not  the  more  important, 
because  we  are  capable  of  enjoying  it.  Nor  is  evil  the 
more  to  be  deprecated,  because  we  are  capable  of  suffer- 
tng  it.  The  divine  law  does  not  allow  us  to  seek  our 
good  merely  because  it  is  ours^  but  because  it  is  a  good 
in  itself.  It  is  suitable  that  we  should  feel  self-respect  in 
proportion  to  our  worth.  But,  to  love  ourselves  in  a 
greater  degree,  is  contrary  to  the  great  law  of  love.  God 
has  made  no  creatures  simply  on  their  own  account. 
Nor  does  he  permit  us  to  have  any  interest,  sepa.rate  from 
the  general  interests  of  the  universe.  It  is  the  dictate, 
as  well  of  reason  as  of  the  Scriptures,  that  we  should 
contemplate  ourselves  as  creatures,  capable  of  happiness 
and  misery,  and  that,  in  subordination  to  the  more 
important  concerns  of  the  universe,  we  should  desire 
deliverance  from  sin,  and  from  punishment ;  that  we 
should  rely  upon  the  grace  of  God  to  make  us  holy  as  he 
is  holy ;  to  raise  our  bodies  from  the  grave,  to  perfect  our 
redemption ;  and,  finally,  to  admit  us  to  the  everlasting 
joys  of  his  kingdom.  I  say,  we  should  desire  these  un- 
speakable blessings,  in  subordination  to  the  more  impor- 
tant concerns  of  the  universe.  Our  good  will  towards 
ourselves  should  correspond  with  the  divine  benevolence 
towards  us.  God  is  not  indifferent  to  our  interest.  The 
course  of  his  providence,  together  with  the  declarations 
of  his  word,  manifests  a  tender  regard  for  the  good  of  his 


4  LOVE    THYSELF 

creatures,  even  of  his  incorrigible  foes.  "  As  I  live,  saitli 
the  Lord,  I  have  no  pleasure  in  the  death  of  the  wicked ; 
but  that  the  v/icked  turn  from  his  way  and  live."  But 
still,  God  regards  the  interests  of  beings,  collectively 
considered,  as  of  more  importance  than  the  good  of  a 
single  individual.  Nothing  can  be  more  suitable,  than 
that  we  should  put  the  same  estimate  upon  our  interest, 
that  God  puts  upon  it,  and  with  him,  regard  the  good  of 
the  intelligent  system,  with  a  deeper  solicitude,  than  our 
own  happiness.  With  such  impartiality  should  we  love 
ourselves. 

2.  HoiD  should  loe  love  our  neighbors  ? 

All  our  fellow  creatures  are  our  neighbors ;  and  the 
manner,  in  which  we  should  regard  them,  will  be  easily 
seen  from  what  has  been  said  respecting  the  affection  we 
should  cherish  for  ourselves.  Ought  we  to  seek  our  own 
good,  because,  as  rational  creatures,  we  are  capable  of 
happiness  and  misery  1  then  we  ought  to  love  others  in 
the  same  manner.  Ought  we  to  love  ourselves  according 
to  our  apparent  worth  in  the  scale  of  being  1  in  the  same 
manner  should  we  love  our  neig-hbors.  It  is  the  dictate 
of  reason,  that  we  should  feel  as  impartially  towards  them, 
as  tov/ards  ourselves.  And  it  is  also  the  dictate  of  reason, 
that  we  should  regard  the  eternal  welfare,  both  of  our- 
selves, and  others,  with  a  deeper,  and  more  permanent 
solicitude,  than  we  are  accustomed  to  feel. 

Contemplate  the  value  of  a  soul.  It  is  a  sensitive,  in- 
telligent being  ;  capable  of  endless  progression  in  know- 
ledge, and  holiness,  and  happiness.  In  proportion  as  it 
is  capable  of  contemplating  the  character  of  God,  the 
principles  and  ends  of  his  government,  is  it  capable  of 
rational  and  holy  enjoyment.  The  soul  is  immortal. 
Look  onward,  as  far  as  numbers  can  compute,  or  the 
mind  conceive.  The  soul  will  then  exist,  will  be  suscep- 
tible of  joy,  or  grief  unutterable ;  and  will  be  no  nearer 
a  termination  than  at  this  moment.  When  these  heavens 
shall  have  passed  away,  and  this  world  been  destroyed, 
the  youl  will  pursue  its  endless  course,  and  contemplate 
the  scenes  that  are  before  it,  with  songs  of  joy,  or  wail- 
ings  of  despair.  And  is  it  so,  that  such  a  destination 
awaits  every  individual  ?  In  heaven,  all  the  truly  benevo- 
lent will  find  a  permanent  habitation.     There  will  they 


AND    THY    NEIGHBOR.  •  5 

see  him,  who,  by  his  blood,  has  redeemed  them,  be  filled 
with  his  love,  and  enraptured  with  ever  brightening 
visions  of  his  glory.  But  oh !  those  who  are  his  ene- 
mies, and  who  shall  be  found  such,  on  the  day  of  final 
account,  will  be  driven  away  into  everlasting  punish- 
ment, wholly  unreconciled  to  that  justice,  which  they 
will  see  glorified  in  their  destruction. 

It  is  in  the  light  of  eternity  alone,  that  we  can  see  the 
value  of  a  soul — the  real  worth  of  an  immortal  being. 
Not  till  we  stand  at  the  judgment  seat  of  Christ,  and  hear 
him  announce  to  countless  myriads,  fearfully  and  forever 
separated,  "  Come,  ye  blessed,  and  depart,  ye  cursed," 
shall  we  adequately  estimate  the  worth  of  a  soul. 

Every  rational  creature  is  capable  of  being  the  volun- 
tary instrument  of  promoting  the  declarative  glory  of 
God,  and  of  advancing  the  good  of  beings  around  him, 
and  is  destined  to  an  endless  state  of  happiness  or  misery 
beyond  the  grave.  In  such  a  point  of  view  should  we 
contemplate  our  fellow-men.  They  should  be  the  objects 
of  a  solicitude,  proportionate  to  their  worth.  I  can  see 
Qo  reason  why  we  should  not  as  sincerely,  and  as  impar- 
tially, seek  their  good  as  our  own.  Every  rational  being 
on  the  globe,  whether  learned  or  ignorant,  civilized  or 
savage,  is  a  proper  object  of  our  regard.  And  no  reason 
can  be  assigned,  why  we  should  not  as  sincerely  desire 
his  good  as  our  own ;  why  we  should  consider  our  par- 
ticular connections  as  being  more  properly  the  objects  of 
our  solicitude,  than  those  immortal  beings  that  dwell  in 
the  most  distant  part  of  the  world.  A  truly  benevolent 
person  will  as  really  desire  the  present,  and  future  happi- 
ness of  a  soul  in  India,  as  he  will  desire  his  own  happi- 
ness, or  the  happiness  of  his  most  intimate  connections. 
I  do  not  say  that  he  will  feel  as  strong  desires  for  the 
salvation  of  that  soul,  as  for  that  of  his  own,  or  of  his 
more  immediate  associates ;  but  the  only  reason  I  can 
see,  why  he  should  not,  is,  he  is  not  capable  of  so  lively 
a  view  of  the  worth  of  that  soul,  as  of  his  own,  and  of 
those  with  whom  he  is  more  nearly  connected.  Nor 
would  I  suggest,  that  we  are  to  employ  no  more  means  to 
secure  our  own  salvation,  and  the  salvation  of  our  par- 
ticular connections,  than  we  are  to  employ  to  save  per- 
sons in  a  distant  land.     Peculiar  duties  devolve  upon  us 

20  * 


b  LOVE    THYSELF 

with  regard  to  ourselves,  and  with  regard  to  those  witb 
whom  we  are  associated — duties  which  resuh  from  the 
peculiar  situation  in  which  Providence  has  placed  us,  and 
not  Irom  the  consideration  that  our  souls,  or  the  souls  of 
our  friends,  are  of  more  importance  than  the  souls  of 
other  immortal  beings.  If  we  are  to  labor  more  for  our 
own  good,  than  for  the  good  of  another,  it  does  not  follow 
that  we  are  to  regard  our  interest  as  of  more  importance 
than  his. 

It  is  because  he  possesses  more  real  excellence,  than  all 
other  beings  united,  that  Jesus  Christ  has  declared,  "  He 
that  loveth  father  or  mother,  son  or  daughter,  more  than 
me,  is  not  worthy  of  me  ;"  and  that  he  has  enjoined  on  us, 
unlimited  self-denial,  with  a  view  to  promote  the  greatei 
interests  of  his  kingdom,  as  indispensable  to  member- 
ship in  his  family.  It  is  solely  on  account  of  his  infinite 
natural  and  moral  perfection,  tbat  we  are  under  obligation 
to  subordinate  all  things  to  his  glory.  The  divine  law, 
which  binds  us  in  all  our  affections  to  be  impartial,  is 
founded  in  the  nature  of  things,  and  is  most  reasonable. 

If  my  happiness  is  not  of  greater  worth  than  yours,  it 
must  be  selfish,  in  me,  to  love  myself  more  than  I  love 
you.  If  you  love  yourself  more  intensely  than  you  love  a 
fellovv^  creature,  whose  worth  is  evidently  equal  to  your  own, 
you  do  not  love  him  as  you  love  yourself,  nor,  as  in  an 
exchange  of  circumstances,  you  would  wish  him  to  love 
you.  In  describing  the  wisdom  that  is  from  above,  the 
apostle  James  says,  "  It  is  without  partiality."  But  how 
does  it  appear  that  you  are  impartial  in  your  affections, 
if  you  do  not  love  your  neighbor  as  intensely  as  you  love 
yourself,  when  his  happiness  appears  to  be  worth  as  much 
as  your  own.  To  that  impartial,  universal  good  will, 
which  seeks  the  happiness  of  all  sensitive  beings  in  pro- 
portion to  their  apparent  worth,  I  can  see  no  objection 
which  is  not  reducible  to  selfishness.  The  sentiment, 
that  we  are  under  obligation  to  cherish,  and  to  express 
the  same  impartial  affection  for  others,  that  we  should 
feel  for  ourselves,  must  approve  itself  to  every  unpreju- 
diced mind.  He  that  possesses  true  benevolence,  will 
feel  a  supreme  regard  for  God,  on  account  of  his  supreme 
worth,  and  will  commit  all  creatures  into  his  hands,  to  be 
so  disposed  of  as  will  best  promote  the  general  good. 


AND    THY    NEIGHBOR.  7 

This  subject  suggests  several  reflections. 

1.    The  religion  inculcated  in  the gospelis  disinterested. 

Love  to  universal  being  is  the  fulfilling  of  the  law.  of 
God.  It  comprehends,  in  its  various  operations,  all  true 
Christian  obedience.  All  the  duties  that  we  owe  to  God, 
to  our  fellow  men,  and  to  ourselves,  are  comprised  in 
love.  And  this  love  is  disinterested.  By  disinterested 
love,  it  is  not  meant  that  the  subject  of  it  has  no  regard 
for  his  own  interest ;  but  that  he  regards  the  good  of 
others,  as  impartially  as  he  does  his  own.  In  the  exer- 
cise of  holy  love,  he  does  not  contemplate  himself,  as  self 
merely,  but  as  a  creature  of  God,  capable  of  happiness 
and  misery ;  and  as  such  he  contemplates  others.  Does 
he  desire  to  be  conlbrmed  to  God,  and  prepared  for  the 
holy  employments  and  happiness  of  heaven  ?  He  has 
the  same  desires  in  reference  to  others.  Does  he  feel 
willing  that  all  his  fellow  creatures  should  be  placed  in 
such  circumstances,  as  will  best  subserve  the  purposes  of 
Him  who  made  them  1  Does  he  regard  the  happiness  of 
creatures,  collectively  considered,  with  a  deeper  solicitude 
than  the  good  of  a  single  individual  1  He  feels  the  same 
impartiality  with  respect  to  the  disposal  of  his  own  inter- 
est. To  estimate  personal  good,  according  to  its  value; 
to  rejoice  that  all  creatures  are  at  the  disposal  of  infinite 
wisdom  and  goodness ;  to  feel  stronger  desires  for  the 
general  interests  of  the  universe,  than  for  personal  inter- 
est,— is  to  be  disinterested.  The  general  good,  compre- 
hending the  fullest  exhibition  of  the  divine  glory,  and  the 
highest  possible  sum  of  holiness  and  happiness  among 
rational  beings,  is  the  object  of  holy  love.  And  to  this 
object,  a  person  truly  disinterested,  will  hold  all  things  in 
subordination.  He  considers  himself  but  an  atom  in  the 
scale  of  being,  and  cordially  desires  that  God  would  make 
such  use  of  him  as  will  be  most  for  the  glory  of  his  name. 
He  rejoices  that  the  allotment  of  every  creature  depends 
on  the  will  of  God.  He  contemplates  the  penalty  of  the 
divine  law,  in  its  application  to  himself,  with  the  same 
feelings  of  approbation,  as  in  its  application  to  his  neigh- 
bor. It  is  the  very  nature  of  impartiality  to  be  willing  to 
place  ourselves,  where  we  should  be  willing  to  place  our 
neighbors,  other  things  being  equal.      This  is  what  I 


8  LOVE    THYSELF 

mean  by  disinterestedness ;  and  if  the  sentiment  is  not 
true,  I  see  not  how  it  is  possible  to  obey  the  command, 
"  Thou  shalt  love  thy  neighbor  as  thyself." 

2.  True  love  forms  an  amiable  character. 

It  is  the  pure,  impartial  benevolence  of  Moses,  of  Abra- 
ham, and  of  the  apostle  Paul,  that  attaches  such  a  loveli- 
ness to  their  characters.  It  is  the  disinterested  love 
which  the  Lord  Jesus  Christ  expressed  in  coming  into 
this  sinful  world  to  suffer,  and  die  on  the  cross  for  his 
enemies,  which  gives  such  a  beauty  to  his  character,  and 
presents  him  to  our  view,  as  a  pattern  so  worthy  of 
imitation.  A  man,  in  the  exercise  of  true  love,  gives  up 
all  those  interests  which  lay  nearest  the  selfish  heart,  that 
the  highest  good  of  the  universe  may  be  secured.  The 
spontaneous  language  of  his  heart,  when  his  eye  catches 
a  view  of  the  glory  of  God,  is,  "  Father,  glorify  thy  name." 
He  feels  the  same  kindly  affection  for  his  fellow  creatures 
which  he  feels  for  himself.  Hence,  in  the  exercise  of  holy 
love,  a  man  neglects  no  duty  to  God,  or  his  fellow  beings. 
He  will  yield  universal  obedience  to  the  divine  com- 
mands. Such  love  would  lead  ministers  and  people, 
rulers  and  subjects,  parents  and  children,  masters  and 
servants,  to  a  conscientious  discharge  of  all  the  duties 
involved  in  the  several  relations  which  they  sustain.  It 
would  lead  the  rich,  so  far  as  is  practicable,  to  relieve  the 
poor ;  and  dispose  those  who  enjoy  the  gospel,  civil 
government,  rational  liberty,  and  social  happiness,  to 
extend  these  invaluable  blessings  as  far  as  possible.  It 
would  be  morally  impossible,  that,  in  the  exercise  of  true 
love,  one  portion  of  the  human  race  should  oppress  and 
enslave  another  portion,  or  should  neglect  any  practicable 
measure,  by  which  the  amount  of  human  happiness  might 
be  augmented.  Those,  whose  bosoms  have  been  warmed 
with  disinterested  love,  have,  in  all  ages,  been  the  salt  of 
the  earth  and  the  light  of  the  world.  The  characters  of 
Brainerd,  of  Howard,  of  Buchanan,  and  of  Martyn,  will 
live  in  the  recollection  of  the  church,  and  will  be  con- 
templated with  admiring  gratitude  to  the  latest  age. 

3.  Ai>  far  as  the  gospel  prevails^  its  injluence  upon  the 
best  interests  of  mankind  must  he  salutary. 

When  we  consider  the  nature  of  selfishness,  we  cease 
to  wonder  that  the  history  of  this  world,  in  all  ages,  is 


AND    THY    NEIGHBOR.  9 

little  else  than  a  record  of  injustice,  of  fraud,  of  violence, 
and  of  misery.  These  are  the  legitimate  fruit  of  that 
spirit  which  has  dominion  over  natural  men.  The  cir- 
cumstances of  mankind  have  been  different.  Their 
habits  and  their  religions  have  varied.  One  age  has 
been  marked  by  extreme  ignorance,  another  by  the  light 
of  science ;  but,  in  all  ages,  and  in  all  conditions,  man- 
kind have  exhibited  the  most  incontestible  evidence  of 
the  alienation  of  their  hearts  from  God. 

But  as  far  as  the  gospel  prevails,  and  its  spirit  is 
cherished,  men  will  be  disposed  to  lay  the  interests  of 
others  in  an  even  balance  with  their  own.  Hence  its 
influence  upon  the  peace  and  happiness  of  mankind  must 
be  salutary.  There  can  be  no  unhappy  clashing  of  inter- 
ests in  a  community,  where  a  spirit  of  disinterestedness 
becomes  a  prevailing  excitement  to  action.  The  spirit 
of  the  gospel  is  a  spirit  of  justice.  It  is  good  will.  It 
takes  delight  in  bestowing  a  favor  on  him  that  dwells  in 
the  humblest  cottage,  and  even  upon  an  enemy ;  or  it 
expands  itself  to  all  sensitive  beings  within  the  compass 
of  its  perception.  Such  a  spirit  diffused  through  a  com- 
munity would  make  them  all  feel  that  they  have  a  com- 
mon interest,  and  dispose  them  to  seek  the  greatest  ad- 
vancement of  that  interest.  '  Says  Wilberforce,  "  It  re- 
sembles majestic  rivers  that  are  poured  from  an  unfailing 
source.  They  begin  by  dispensing  comfort  to  every  cot- 
tage by  which  they  pass.  In  their  further  progress  they 
unite  kingdoms.  At  length. they  pour  themselves  into 
the  ocean,  where,  changing  their  name  but  not  their 
nature,  they  visit  distant  nations,  and  spread  throughout 
the  world  the  tide  of  their  beneficence."  Such  is  the 
spirit  which  constitutes  the  glory  of  God.  "  God  is  love." 
He  is  pure,  impartial,  universal  good  will.  The  same 
spirit  all  holy  beings  possess.  Love  is  the  bond  by  which 
they  are  held  together,  and  all  their  efforts  are  directed 
to  the  same  ultimate  end.  They  all  feel  interested  in  the 
same  objects,  and  derive  their  blessedness  from  the  same 
source.  There  must  be  perfect  union,  and  perfect  bless- 
edness am.ong  those  who  love  each  other  as  themselves. 
Let  this  spirit  have  its  practical  influence  among  man- 
kind, and  no  root  of  bitterness  can  ever  spring  up  to 
trouble  them. 


10  LOVE    THYSELF 

The  direct  tendency  of  the  gospel  is  to  conform  the 
heart  and  life  to  the  will  of  God.  Fix  your  eye  upon  that 
man  who  possesses  the  spirit  of  the  gospel,  and  you  will 
see  something  more  than  benevolence  in  theory ;  the 
very  thing  itself  will  be  exemplified  in  his  public  and 
private  conduct.  Everything  belonging  to  time  and  sense 
will  appear  subordinated  to  what  pertains  to  the  glory  of 
God  and  the  advancement  of  his  cause.  He  who  feels 
the  spirit  of  the  gospel,  will  manifest  a  paramount  regard 
to  the  will  of  God,  whatever  personal  losses  he  may  be 
called  to  sustain,  or  whatever  scoffs  he  may  endure  as  the 
consequence.  Whatsoever  thing  is  lovely  and  of  good 
report ;  if  there  be  any  virtue,  or  any  praise,  the  gospel 
tends  to  produce  it.  Are  men  in  a  state  of  ruinous  alien- 
ation from  God  ?  Do  they  stand  condemned  by  his  law 
as  transgressors  ?  It  is  the  gospel  only  that  can  redeem 
them.  It  is  this,  only,  that  by  destroying  the  power  of 
sin  in  the  heart,  can  restore  men  to  the  favor,  and  pre- 
pare them  for  the  service  and  enjoyment  of  God. 

4.  It  is  the  spirit  of  true  benevolence  ivJiich  will  give 
rise  to  the  great  and  persevering  efforts  lohich  are  requi- 
site to  the  universal  spread  of  the  gospel. 

That  the  gospel  will  spread  over  the  face  of  the  whole 
world,  there  is  no  room  to  doubt.  For  it  is  written, 
*'  The  earth  shall  be  full  of  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  seas."  John  in  the  spirit  of 
prophecy  writes,  "  I  saw  an  angel  fly  through  the  midst 
of  heaven,  having  the  everlasting  gospel  to  preach  to 
them  that  dwell  on  the  earth,  and  to  every  nation,  and 
kindred,  and  tongue,  and  people."  It  is  said,  "  All  the 
ends  of  the  world  shall  remember  and  turn  unto  the 
Lord ;  and  all  the  kindreds  of  the  nations  shall  worship 
before  thee."  By  Daniel  it  is  said,  "  The  kingdom  and 
the  dominion,  and  the  greatness  of  the  kingdom  under 
the  whole  heaven,  shall  be  given  to  the  people  of  the 
saints  of  the  Most  High,  whose  kingdom  is  an  everlasting 
kingdom,  and  all  dominions  shall  serve  and  obey  him." 
By  these  prophetic  declarations  we  are  assured,  that  the 
gospel  will  spread,  and  exert  its  proper  influence  among 
the  nations  of  the  earth.  But,  since  the  gospel  is  to  be 
extended  by  human  instrumentality,  it  needs  but  a  small 
acquaintance  with  the  present  state  of  the  nations  of  the 


AND    THY    NEIGHBOR.  U 

earth,  to  foresee,  that  the  predictions  of  the  Bible  on  this 
subject,  cannot  be  fulfilled  without  great  and  persevering 
effort  on  the  part  of  the  church.  Satan,  who  is  called 
the  god  of  this  world,  has  hitherto  deluded  most  of  the 
nations,  and  is  still  successful  in  turning  them  away  from 
the  service  and  favor  of  God.  Far  the  greater  [)ortion  of 
mankind  are  led  captive  by  him  at  his  will.  In  what 
heathenish  superstition  and  wickedness,  are  four  hundred 
millions  involved  !  Half  as  many  Jews  and  Mohamme- 
dans are  sunk,  if  possible,  into  a  more  hopeless  condition. 
And  what  multitudes,  in  those  portions  of  the  earth,  on 
which  the  light  of  the  gospel  has  shined,  and  in  which  its 
wells  of  salvation  have  been  opened,  are  still  ignorant  of 
its  saving  power.  A  moral  darkness  covers  the  earth. 
To  dissipate  this  darkness,  to  chase  away  the  delusions 
of  man,  to  counteract  this  widely  extended  influence  of 
Satan,  to  deliver  a  world  from  the  dominion  of  ignorance 
and  sin,  by  bringing  them  to  the  knowledge,  and  love, 
and  enjoyment  of  the  living  and  true  God,  requires  a  vast 
system  of  means  carried  forward  by  a  spirit  of  holy,  un- 
tiring benevolence. 

5.  The  truly  benevolent  cannot  hut  contemplate  with 
gratitude  the  indications  in  divine  Providence,  of  the 
speedy  and  universcd  extension  of  the  gospel. 

The  means  which  are  now  in  operation,  have  a  favorable 
aspect  in  regard  to  the  spread  of  the  gospel,  and  the 
deliverance  of  the  nations  from  the  bondage  of  sin  and 
Satan.  The  establishment  of  numerous  Missionary  Soci- 
eties, Bible  Societies,  Education  Societies,  Tract  Socie- 
ties, the  means  employed  to  rend  the  vail  frorh  the  minds 
of  the  Jews,  to  put  an  end  to  slavery,  together  with  the 
large  accessions  that  are  made  to  the  churches,  are 
among  the  most  prominent  indications  in  divine  Provi- 
dence, that, 

"  Six  thousand  years  of  sorrow,  have  well  nigh 
Fulfilled  their  tardy  and  disastrous  course 
Over  a  sinful  world ;  and  what  remains 
Of  this  tempestuous  state  of  human  things 
Is  merely  as  the  working  of  a  sea 
Before  a  calm  that  rocks  itself  to  rest." 

Who  will  not  rejoice,  that  wherever  man  resides, 
thither,  by  human  agency,  the  blessings  of  redemption. 


12  LOVE    THYSELF,    &C. 

by  the  blood  of  Jesus  Christ,  are  to  be  extended.  Let 
us  not  forget,  however,  that  the  means  employed  in  this 
enterprize  of  benevolence,  have  no  independent  effi- 
ciency ;  that  it  is  not  to  be  supposed  they  will  overcome 
the  ignorance,  and  prejudice,  and  enmity  of  the  human 
heart,  by  their  own  power.  "  Not  by  might,  nor  by 
power,  but  my  Spirit,  saith  the  Lord."  Here  is  revealed 
the  only  basis  of  our  hopes,  in  regard  to  the  triumph  of 
the  gospel.  How  soon  would  the  benevolent  operations 
of  this  distinguished  age  languish,  and  come  to  nothing, 
were  it  not  that  they  stand  in  connection  with  an  in- 
visible power,  that  is  able  to  overcome  the  strongest 
prejudice,  and  soften  the  most  obdurate  heart  ?  How 
surely,  would  the  millions  of  the  human  race,  remain  in 
delusion  and  wickedness,  and  fall  into  endless  ruin  ?  But 
the  promise  of  God,  that  the  whole  earth  shall  be  filled 
with  his  glory,  together  with  the  expression  of  his  plea- 
sure, that  his  promise  shall  be  fulfilled  by  human  instru- 
mentality, is  a  sufficient  foundation  for  the  fullest  confi- 
dence, that  these  plans  of  benevolence  shall  not  languish, 
but  increase  yet  more  and  more ;  and  that,  ere  long,  God 
will  display  "  the  riches  of  his  glory,  and  the  exceeding 
riches  of  his  grace,"  in  restraining  the  aboundings  of 
wickedness  and  misery,  and  in  preparing  a  world  of 
rebels  for  his  praise. 

"  Oh  scenes  surpassing  fable,  and  yet  true  ; 
Scenes  of  accomplished  bliss  !  which  who  can  see, 
Though  but  in  distant  prospect,  and  not  feel 
His  soul  refres-hed  with  foretaste  of  the  joy." 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 

Depository,  114,  Washington  Street,  Boston. 


BTO.  17. 

THE   PRAYER  OF  FAITH. 

Prayer  is  an  unspeakable  privilege.  By  it  imper- 
fect men  are  permitted  to  have  power  with  God,  and  to 
exerf  a  prevailing  influence  in  obtaining  blessings  for 
themselves  and  for  their  fellow  men.  The  instances  of 
this,  recorded  in  the  holy  Scriptures,  are  numerous,  and 
full  of  encouragement  to  Christians.  But  it  is  not  every 
prayer,  so  called,  that  is  acceptable  with  God.  The 
prayers  of  the  wicked  are  an  abomination.  It  is  essen- 
tial to  right  prayer  that  it  be  made  in  faith ;  not  only 
faith  in  the  Lord  Jesus  Christ,  through  whom  alone  sin- 
ful men  can  have  access  to  the  Father,  but  faith  in  God, 
an  unwaverino;  confidence  in  him.  "  Let  him  ask  in 
faith,  nothing  wa'.ering."  It  becomes,  then,  an  inquiry 
of  great  importance.  What  is  the  faith  necessary  to  pre- 
vailing prayer  ?  As  different  answers  have  been  given 
to  this  inquiry,  and  as  a  mistake  on  this  subject  must  be 
one  of  great  magnitude,  and  might  lead  to  other  mistakes 
affecting  the  foundation  of  the  whole  Christian  system,  it 
is  the  object  of  the  writer  of  this  Tract  to  explain  what  is 
the  faith  necessary  to  prevailing  prayer,  and  to  point  out 
some  mistakes  into  which  he  thinks  many  are  in  danger 
of  falling. 

The  Lord  Jesus  was  pleased  to  represent  the  readiness 
of  our  Heavenly  Father  to  hear  and  answer  the  prayers 
of  his  people,  by  the  readiness  of  an  earthly  parent  to 
give  good  things  to  his  children,  when  they  ask  him. 
The  comparison  here  instituted  is  full  of  instruction. 
Dutiful  and  affectionate  children,  in  going  to  a  wice  and 
good  earthly  parent  to  present  their  petitions,  would  do  it 
with  reverence,  according  to  the  true  spirit  of  the  fifth 
commandment,  and  not  with  any  such  familiarity  as 
might  be  allowable  in  approaching  their  equals.  They 
would  remember  that  they  go  to  ask  for  favors,  and  not 
to  claim  their  rights,  favors  which  the  parent  may  grant 
or  withhold,  at  his  pleasure.  If  they  had  been  disobedi- 
ent to  a  good  father,  they  would  go  with  deep  humility. 

oi 

fa  I 


3  THE    PRAYER    OF    FAITH. 

If  they  were  dutiful  children,  they  would  be  more  con- 
cerned for   his  honor  than   for  their  own   gratification. 
While  they  were  modest,  and  humble,  and  reverential, 
they  might  manifest  great  earnestness  in  their  desires, 
yet  not  forgetting  the  right  of  their  parent  to   withhold 
what  they  asked,   and  if  he  should   withhold   it,   being 
ready  to  acquiesce  in  his  decision.     If  he  had  made  an 
absolute  promise  respecting  any  particular  thing,   they 
might   plead  that  promise,   with  great   propriety.      But 
where  he  had  not  made  such  a  promise,  how  desirable 
soever  the  favor  might  appear  to  them,  dutiful  and  affec- 
tionate children  would  certainly  feel  more  confidence  in 
the  superior  wisdom  of  a  wise  and  good  parent,  than  they 
would  in  their  own.     This  shows  us  what  is  essential  to 
right  prayer.     The  distance  between  a  holy  God  and  his 
sinful  creatures  is  immense  ;  and  those  who  have  a  proper 
sense  of  his  infinite  majesty,  and  of  their  own  vileness, 
will   approach   him   with  the   deepest  reverence.     They 
will  be  far,  very  far,  from  that  familiar  mode  of  address 
with  which  our  ears  are  sometimes  shocked,  and  which 
betrays  a  feeling  quite  the  reverse  of  that  holy  fear  and 
reverend  awe  which  is  essential  to  true  piety.     Where. 
God  has  made  an  absolute  promise,  as  he  did  to  Jacob, 
they  will  feel  at  liberty  to  plead  that  promise,  with  a  truly 
filial  temper.     But  where  he  has  made  no  such  promise, 
how  desirable  soever  the  thing  they  ask  may  appear  to 
them,  and  with  how  much  perseverance  soever,  and  hum- 
ble, reverential  importunity  they  may.  be  disposed  to  urge 
their  request,  they  will  do  it  with  a  deep  sense  of  their 
own  incompetence  to  decide  what  is  best,  and  with  full 
confidence    in   the   superior   wisdom    of  their    Heavenly 
Father.     They  will  have  foith  in  his  wisdom,  to  discern, 
better  than  they  can,  what  is  most  ibr  his  glory ;  faith  in 
his  goodness,  to  choose  what  he  sees  to  be  best  adapted 
to  promote  it,  and  faith  in  his  power,  to  do  that  which  is 
wisest  and  best:  "  for  he  that  cometh  to  God,  must  be- 
lieve that  he  is,  and  that  he  is  a  rewarder  of  them  that 
diligently  seek  him."     And  in  the  exercise  of  this  faith 
in  God,  they  will  be  ready  to  acquiesce  in  the  decision 
which  he  shall  make,  and  be  willing  to  be  denied  the 
particular  thing  they  have  requested,  and  choose  to  have 
it  denied,  if  God  shall  see  that  to  be  best. 


THE    PRAYER    OF    FAITH.  & 

This,  I  think,  is  the  prayer  of  faith.  It  is  an  expres- 
sion of  a  truly  filial  temper.  And  every  child  of  God 
must  be  conscious  that  he  possesses  something  of  this 
temper,  and  offers  some  prayers  like  these.  On  the  con- 
trary, a  prayer  that  has  not  these  essential  qualities,  a 
prayer  that  expresses  no  reverence  for  God,  a  prayer  that 
is  couched  in  the  language  of  demand,  and  assumes  to 
dictate  to  the  Most  High,  a  prayer  that  is  destitute  of 
humility,  that  does  not  regard  the  glory  of  God  as  the 
ultimate  end,  that  claims  the  identical  thing  asked, 
though  there  is  no  absolute  promise  in  the  case,  and  that 
refuses  to  submit  the  matter  of  request  with  a  "  not  rny 
will,  but  thine  be  done ;"  a  prayer  that  manifests  full 
confidence  in  our  own  wisdom  to  discern  what  is  best, 
and  an  unwillingness  to  be  denied  ;  such  a  prayer,  though 
improperly  called  prayer,  is  the  prayer  of  unbelief,  and 
must  be  offensive  to  a  holy  God. 

Thus  far,  perhaps,  there  will  be  no  essential  disagree- 
ment among  Christians,  in  their  view  of  this  subject. 
But  it  is  necessary  to  make  further  inquiries.  Have 
Christians  reason  to  expect  they  shall  obtain,  in  all  cases, 
the  identical  thing  they  ask  for  ?  Is  such  an  expectation 
essential  to  right  prayer  1  Does  it  constitute  the  faith 
which  renders  prayer  prevailing  ?  May  we  urge  Chris- 
tians to  pray  in  the  exercise  of  this  belief,  and  assure 
them  that  if  they  will,  they  shall  obtain,  in  all  cases,  the 
particular  favors  they  ask  ?  Is  all  prayer  to  be  con- 
demned, as  essentially  defective  and  absolutely  sinful, 
which  is  not  made  with  this  belief,  and  which  does  not 
obtain  the  thing  asked  for  1  If  a  sinner  remains  uncon- 
verted, is  it  a  certain  proof  that  he  has  not  been  prayed 
for  as  he  ought  to  have  been  1 

I  cannot  adopt  the  theory  which  answers  these  ques- 
tions in  the  affirmative.  One  reason  is,  that  I  find  seve- 
ral prayers  recorded  in  the  Scriptures,  which  I  cannot 
condemn,  but  which  did  not  obtain  the  thing  asked  for. 
Moses  prayed  to  be  allowed  to  enter  the  promised  land, 
but  was  only  permitted  to  see  it  from  a  distance.  The 
Lord  Jesus  prayed  that  the  cup  might  pass  from  him,  but 
was  only  strengthened  to  drink  it.  Paul  prayed  that  the 
thorn  in  his  flesh  might  be  removed,  but  only  obtained 
divine  support  to  endure  it.     I  do  not  see  any  reason  to 


4  THE    PRAYER    OF    FAITH. 

condemn    these    prayers,    but   must   believe    they    were 
acceptable  to  God. 

If  I  should  adopt  this  theory,  I  see  not  how  I  can 
believe  there  are  any  Christians  in  the  world,  or  ever 
have  been.  There  can  be  no  Christians  without  prayer. 
There  can  be  no  Christian  who  does  not  pray  for  the 
success  of  the  gospel,  and  the  conversion  of  the  world. 
If  all  right  prayer  obtains  the  thing  asked  for,  and  there 
had  been  any  right  prayer  for  the  conversion  of  the 
world,  the  world  would  have  been  converted.  The  Lord 
Jesus  as  a  man  was  bound  to  perform  every  duty.  If  it 
is  my.  duty  to  pray  for  the  conversion  of  every  sinnei, 
believing  that  he  will  be  converted,  it  was  his  duty  to 
make  the  same  prayer.  And  if  my  performance  of  my 
duty  in  this  respect  would  issue  in  the  conversion  ot 
every  sinner,  the  same  result  would  have  followed  from 
the  performance  of  the  same  duty  by  the  Lord  Jesus 
Christ. 

I  cannot  adopt  this  theory,  and  urge  it  upon  others  as 
a  duty  to  pray  for  the  conversion  of  every  sinner  believing 
that  it  will  be  done,  and  assuring  them  that,  if  they  do  so 
pray,  it  will  be  done,  because  the  inconsistency  between 
my  principles  and  practice  would  be  so  great,  that  I 
should  not  expect  to  be  believed,  nor  even  to  obtain  credit 
for  sincerity.  For  I  should  expect  they  would  say  to  me 
If  your  principles  are  correct,  why  do  you  call  upon  us 
to  do  what  you  can  so  easily  do  yourself?  Why  do  you 
not  pray  thus  for  the  conversion  of  all  men,  and  secure 
their  salvation  at  once  ?  Such  an  inquiry  would  close 
my  lips.  I  could  not  reprove  others  for  not  praying  thus, 
when  the  reproof  itself  would  be  an  admission  that  I 
never  did  it  myself. 

I  cannot  adopt  this  theory,  because  it  sets  out  with 
wrong  principles.  We  cannot  believe  anything,  without 
some  evidence,  real  or  supposed,  that  the  thing  we  believe 
is  true.  To  believe  without  evidence,  is  not  faith,  but 
presumption.  If  I  should  exhort  you  to  pray  for  the  con- 
version of  an  individual,  believing  that  it  will  take  place, 
and  should  tell  you  that  if  you  will  so  pray  he  will  be 
converted,  you  may  ask  me  what  evidence  there  is  that 
this  individual  will  be  converted  ?  If  there  is  evidence 
in  existence  that  he  will  be  converted,  sufficient  to  war-* 


THE    PRAYER    OF    FAITH.  5 

rant  your  belief  when  it  shall  be  made  known  to  you,  it 
proves  that  he  will  be  converted,  whether  that  evidence 
is  made  known  to  you,  or  remains  concealed  from  you, 
and  whether  you  believe  it  or  not.  If  the  thing  is  true, 
it  cannot  be  made  untrue  by  your  failing  to  believe  it. 
If  the  thing  is  untrue,  your  believing  it  will  not  make  it 
true.  You  may  deceive  yourself,  and  you  may  deceive 
the  individual  for  whom  you  pray,  by  believing  it  without 
evidence.  And  I  fear  that  very  many  are  thus  fatally 
deceived.  Can  I  tell  you  that  there  is  evidence  sufficient 
to  warrant  your  belief?  Is  there  evidence,  in  the  case 
of  any  individual  now  in  his  sins,  that  he  will  be  con- 
verted ?  evidence  sufficient  to  warrant  your  belief  that  he 
will  be  ?  You  call  upon  me  for  it.  Where  can  I  find 
it  1  The  Bible  nowhere  mentions  his  name  and  predicts 
that  he  will  be  converted.  If  it  did,  I  could  show  you 
the  place,  and  you  could  believe  it.  And  if  it  did,  your 
unbelief,  and  the  unbelief  of  others  could  not  hinder  it. 

But,  do  not  the  Scriptures  contain  many  promises  that 
prayer  shall  be  heard  and  answered  ]  Certainly  ;  pro- 
mises enough  to  afford  all  the  encouragement  a  true 
Christian  can  desire.  Why,  then,  is  not  the  belief  of 
those  promises  the  same  as  a  belief  that  the  very  thing 
asked  for  w^ill  be  granted  1  In  the  first  place,  those 
promises,  except  in  the  case  of  particular  predictions,  do 
not  contain  an  assurance  that  the  very  thing  we  ask  shall 
be  done ;  but  only  that  it  shall  be  done,  if  it  is  best;  and 
if  not  best,  that  something  else  which  is  better  shall  be 
done  in  its  stead.  Paul's  prayer,  that  the  thorn  in  his 
flesh  might  be  removed,  was  answered  in  this  way.  And 
this  must  satisfy  every  true  child  of  God.  For,  he  knows 
that  he  is  not  so  wise  as  his  Heavenly  Father,  and  cannot 
know  what  is  best,  in  all  cases. 

But  secondly,  if  the  general  promise  to  hear  and  answer 
prayer,  was,  as  it  is  not,  a  promise  to  grant  the  very  thing 
asked  for,  this  would  not  be  a  warrant  for  our  belief,  at 
the  time,  and  in  the  place,  where,  according  to  this 
theory,  that  belief  is  needed.  For  that  promise  is  doubt- 
less made  to  right  prayer,  and  to  no  other.  We  must, 
then,  in  the  first  place,  make  a  right  prayer,  that  is,  we 
must  pray  the  prayer  of  faith.  In  the  second  place,  we 
must  reflect  upon  what  we  have  done,  and  find  evidence 

21* 


6  THE    PRAYER    OF    FAITH. 

that  our  prayer  was  rightly  made.  Then,  in  the  third 
place,  and  not  till  then,  we  might  believe  that  the  thing 
would  be  done.  But  this  is  too  late.  The  faith  must  be 
exercised  in  the  first  step  of  the  process,  in  order  to  make 
the  prayer  right.  But  there  is  no  warrant  for  it,  to  be 
derived  from  the  promise,  till  we  come  to  the  third  step. 
If  the  faith  required  were  a  belief  that  God  would  hear 
and  answer  all  right  prayer,  by  doing  that  which  Infinite 
Wisdom  sees  best,  that  faith  could  be  exercised  in  the 
first  step ;  for  it  has  the  promises  of  the  Bible  for  its 
foundation.  But  if  the  faith  required  is  a  belief  that  the 
thing  we  ask  will  be  done,  it  is  clear  that  those  promises 
contain  no  warrant  for  it,  and  nothing  on  which  it  can 
be  founded,  till  after  the  right  prayer  is  made,  and  is 
known  to  have  been  made.  Where,  then,  is  the  evidence 
that  we  can  have,  before  we  begin  to  pray,  which  will 
warrant  us  in  believing  that  the  thing  we  are  about  to 
pray  for  will  be  done,  and  in  view  of  which  it  will  be 
possible  for  us  to  pray  with  such  a  faith  1  It  cannot 
be  in  the  Bible,  but  must  be  derived  from  some  other 
source. 

From  what  other  source  can  it  be  derived  ?  Does  the 
Holy  Spirit  reveal  to  individuals  what  is  about  to  be  done, 
by  the  impressions  he  makes  upon  their  minds  ?  This 
opinion  has  had  many  advocates.  It  was  entertained  by 
many  in  the  days  of  President  Edwards.  And  he  thought 
it  so  dangerous  in  its  tendency  that  he  took  much  pains 
to  refute  it.  In  his  Thoughts  on  the  Revival  of  Religion 
in  New  Enstland,  he  mentions  this  as  "  one  erroneous 
principle,  than  which  scarcely  any  has  proved  more  mis- 
chievous to  the  present  glorious  work  of  God."  And  he 
says,  "  By  such  a  notion  the  devil  has  a  great  door  open 
for  him;  and  if  once  this  opinion  should  come  to  be  fully 
yielded  to,  and  established  in  the  church  of  God,  Satan 
would  have  opportunity  thereby  to  set  up  himself  as  the 
guide  and  oracle  of  God's  people,  and  to  have  his  word 
regarded  as  their  infallible  rule,  and  so  to  lead  them 
where  he  would,  and  to  introduce  what  he  pleased,  and 
soon  to  bring  the  Bible  into  neglect  and  contempt." 
And  he  further  observes,  "  It  is  enough  to  astonish  one, 
that  such  multi})lied  plain  instances  of  the  failing  of  such 
supposed  revelations,  in  the  event,  does  not  open  every 


THE    PRAYER    OF    FAITH.  7 

one's  eyes.  I  have  seen  so  many  instances  of  the  failing 
of  such  impressions,  that  would  almost  furnish  a  history. 
I  have  been  acquainted  with  them  when  made  under  all 
kinds  of  circumstances,  and  have  seen  them  fail  in  the 
event,  when  made  with  such  circumstances  as  have  been 
fairest  and  brightest  and  most  promising."  And  he  adds, 
"  Why  cannot  we  be  contented  with  the  divine  oracles, 
that  holy,  pure  word  of  God,  that  we  have  in  such  abun- 
dance, and  such  clearness,  now  since  the  canon  of  Scrip- 
ture is  completed  ?  Why  should  we  desire  to  have  any- 
thing added  to  them  by  impulses  from  above  ?  Why 
should  not  we  rest  in  that  standing  rule  that  God  has 
given  to  his  church,  which  the  apostle  teaches  us  is  surer 
than  a  voice  from  heaven  ?" 

But,  it  may  be  asked,  whether  the  Holy  Spirit  may  not 
make  known  to  us  what  is  about  to  be  done,  by  exciting 
our  desires  towards  a  particular  object  with  unusual 
force  ?  And  is  not  this  what  is  to  be  understood  by  a 
spirit  of  prayer?  I  think  not.  If  it  were  so,  it  would 
be  the  same  as  a  new  revelation.  And  the  faith  exer- 
cised in  view  of  it,  would  be  the  same  as  the  faith  of 
miracles.  The  apostles  preached  by  divine  inspiration ; 
for  the  Bible  was  not  then  completed.  And  miracles 
were  necessary  to  prove  their  inspiration.  But  the  Bible 
is  now  completed,  and  is  declared  to  be  a  sufficient  guide ; 
and  all  addition  or  diminution  is  prohibited,  in  the  most 
solemn  manner.  Besides,  if  it  could  be  our  duty  to  trust 
in  any  such  impressions  or  desires,  we  must  certainly 
know  that  they  were  from  the  Holy  Spirit,  and  not  from 
any  other  cause,  before  they  could  be  any  warrant  for  our 
belief  It  would  not  be  sufficient  to  know  that  they  were 
holy  desires.  For  Paul  had  such  desires  for  the  salvation 
of  his  nation,  and  expresses  them  in  the  strongest  man- 
ner ;  but  they  were  not  granted.  And  if  it  should  be 
granted  that  the  Holy  Spirit  does  thus  make  special  reve- 
lations now,  in  particular  cases,  which  are  a  sufficient 
warrant  for  believing  that  the  event  revealed  will  take 
place,  it  must  be  granted  that  they  are  special  cases; 
and,  of  course,  that  those  who  do  not  have  these  revela- 
tions are  not  to  blame  for  not  believing  them.  If  this 
were  the  prayer  of  faith,  it  could  not  be  a  duty  binding 
upon  all,  but  only  upon  those  to  whom  these  revelations 


8  THE    PRAYER    OF    FAITH, 

were  made.  And  not  binding  upon  them,  till  there  was 
undoubted  evidence  that  they  were  from  the  Spirit  of 
God,  and  not  from  the  spirit  of  darkness.  But  it  cannot 
be  so ;  for  the  true  prayer  of  faith  is  a  duty  binding 
upon  all. 

There  is  another  consequence  resulting  from  the  theory, 
that  we  raust,  in  order  to  pray  right,  believe  that  the  very 
thing  we  ask  will  be  done.  It  is,  that  we  must  never 
pray  with  submission.  According  to  the  theory  in  ques- 
tion, the  prayer  of  the  Lord  Jesus  in  the  garden,  "  Father, 
if  it  be  possible,  let  this  cup  pass  from  me,"  must  be  re- 
garded as  an  unbelieving  prayer,  and  must  be  condemned 
as  wrong.  And  not  only  so,  but  we  must  condemn  all 
submission  in  relation  to  those  things  which  are  proper 
subjects  of  prayer.  But  everything  that  we  may  lawfully 
desire,  and  ask  for,  is  a  proper  subject  of  prayer ;  and 
there  is  no  duty  more  frequently  enjoined,  nor  for  which 
there  is  more  frequent  occasion,  than  the  duty  of  sub- 
mission. And  to  withhold  it  in  relation  to  those  things 
which  we  ask  in  prayer,  is,  virtually,  to  set  up  our  own 
wisdom  as  infallible. 

But  it  may  be  said,  for  it  has  been  said,  that,  in  pray- 
ing for  temporal  blessings  we  may  exercise  submission, 
but  not  in  praying  for  spiritual  blessings.     In  relation  to 
these,   it  is  said,   "  We  are  to  come  boldly  to  the  throne 
of  grace,  with  no  reservation,  with  no  hesitation  ;  for  we 
know  the  icill  of  God  on  this  subject.     He  has  expressly 
said,  and  with  an  oath,  that  he   has  no  pleasure  in  the 
death  of  the  wicked  ;   but  that  he  turn  from  his  way  and 
live."     Is  there  any  ground  for  such  a  distinction  ?     Is 
there  anything  in  the  Scriptures  which  forbids  us  to  pray 
in  faith  for  temporal  blessings  ?     Are  we  not  taught  in 
the  Lord's  prayer  to  ask  for  our  daily  bread  ?     And  may 
we  not  do  it  in  faith  ?     If  faith  is  inconsistent  with  sub- 
mission,  we  must  cease  to  pray  for  all   those  thin<xs  in 
which   we   may   exercise   submission ;   for   we   must   not 
pray  for  anything  without  faith.     But,  do  we  know  the 
M?i7Zof  God  in  relation  to  spiritual  blessings;  such  a  will 
as  can  be  the  ground  for  believing  that  they  will  certainly 
be  granted  ?     In  itself  considered,  doubtless,  God  de.^ires 
the  best  good  of  every  creature  he  has  made.     But,  does 
he,  on  the  whole,  will  or  choose  to  bestow  all  spiritual 


THE    PRAYER    OF    FAITH. 


blessings  upon  all  men  ?  And  is  that  the  meaning  of  his 
oath  that  he  has  no  pleasure  in  the  death  of  the  wicked  1 
Is  it  his  determination  to  save  all  ?  We  must  believe 
that  it  is,  in  order  to  make  his  will  the  ground  for  pray- 
ing for  their  salvation  believing  that  it  will  be  granted. 
If  the  reason  assigned,  then,  for  praying  for  spiritual  bles- 
sings without  submission,  is  a  sufficient  reason  for  pray- 
ing for  them  believing  that  they  will  be  granted,  and  the 
blessings  asked  for  are  the  conversion  of  sinners  and  the 
sanctification  of  Christians,  and  it  is  a  duty  to  pray  thus 
for  all  men,  it  can  be  on  no  other  ground  than  that  of 
universal  salvation.  Those  who  believe  that  doctrine, 
and  those  only,  can  pray  for  the  conversion  of  every  sin- 
ner believing  that  it  will  be  done.  But  so  I  cannot  be- 
lieve, while  I  assent  to  the  word  of  God  as  contained  in 
the  Bible. 

Will  it  be  asked,  then,  must  we  pray  expecting  nothing  ? 
By  no  means.  God  has  not  said  to  the  seed  of  Jacob, 
Seek  ye  me,  in  vain.  Right  prayer  is  always  heard,  and 
God  will  always  give  it  all  that  influence  with  him  which 
it  is  suitable  it  should  have.  No  prayer  will  ever  be  lost. 
If  it  do  not  have  influence  to  obtain  the  very  thing  asked 
for,  it  will  have  influence  to  obtain  something  better ;  and 
something  with  which  the  ch^d  of  God  will  be  better 
pleased,  when  he  comes  to  know  all  the  reasons  of  the 
case.  And  while  he  does  not  know  those  reasons,  the 
dutiful  and  affectionate  child  has  room  to  exercise  faith 
in  the  wisdom  and  goodness  of  his  Heavenly  Father. 
And  he  does  exercise  it.  And  this  faith  is  well  pleasing 
to  God,  and  an  anchor  to  his  own  soul. 

But,  it  may  be  asked  further,  whether  the  child  of 
God,  after  being  conscious  to  himself  that  he  has  prayed 
for  a  particular  object,  with  a  truly  filial  temper,  has  not 
more  reason  to  hope  he  shall  obtain  the  thing  desired, 
than  he  had  before  he  prayed  for  it  in  this  manner  1  I 
answer,  yes.  And  why  ?  Because  God  has  given  abun- 
dant evidence  in  the  Scriptures  that  prayer  is  an  effectual 
means  of  obtaining  blessings,  both  for  ourselves  and 
others.  The  prayers  of  Jacob  turned  away  the  anger  of 
Esau.  The  prayers  of  Moses  often  saved  the  Israelites 
in  the  wilderness.  The  prayers  of  Joshua  stopped  the 
sun  and  moon  in  their  course.     The  prayers  of  Samuel 


10  THE    PRAYER    OF    FAITH. 

saved  the  people  from  the  Philistines.  The  prayers  of 
Elijah  shut  up  the  heavens  for  three  years  and  six  months, 
and  again  procured  rain  to  water  the  earth.  The  prayers 
of  Jehoshaphat  procured  a  great  deliverance  from  his 
enemies.  The  prayers  of  Hezekiah  prolonged  his  life. 
And  the  prayers  of  the  church  procured  the  deliverance 
of  Peter.  Many  other  cases  are  on  record,  for  our 
encouragement.  The  providence  of  God,  in  every 
age  of  the  world,  has  furnished  multiplied  instances  of 
the  prevalence  of  prayer.  The  church,  indeed,  were  not 
expecting  Peter,  when  he  made  his  appearance  before 
them.  But  their  prayers  are  not  to  be  considered  the  less 
etficacious  on  that  account.  And  the  prayer  of  Paul,  that 
the  thorn  in  his  flesh  might  be  removed,  procured  a 
gracious  answer,  though  a  different  blessing  was  bestowed 
from  the  one  he  asked. 

When  the  church  are  roused  to  pray  for  a  revival  of 
religio'n,  and  the  conversion  of  sinners,  there  is  much 
more  reason  to  hope  the  blessing  will  be  obtained,  than 
there  was  before  they  had  this  spirit  of  prayer.  The 
connection  which  has  been  observed,  in  the  providence 
of  God,  between  the  prayers  of  the  church,  and  the 
bestowment  of  this  blessing,  furnishes  the  reason  for  this 
hope.  And  there  is  no  minister,  who  desires  the  spiritual 
good  of  his  people,  but  must  take  encouragement,  when 
he  sees  indications  of  a  greater  spirit  of  prayer  among 
them.  It  is  the  usual  course  of  divine  Providence ;  and 
-this  is  the  ground  of  his  hope  that  the  blessing  he  desires 
is  about  to  be  granted.  I  call  it  hope,  and  not  faith. 
For,  though  the  event  is  highly  probable,  it  is  not  certain. 
And,  while  probability  is  the  ground  of  hope,  it  requires 
absolute  certainty  to  be  a  ground  of  faith.  Probability 
may,  indeed,  sometimes  appear  so  strong,  that  the  hope 
may  be  easily  mistaken  for  fiith,  by  those  who  do  not 
carefully  discriminate.  And,  in  this  way,  I  think,  some 
truly  pious  people  have  fallen  into  the  mistake  of  suppos- 
ing that  they  must  believe  the  thing  asked  for  will  be 
granted.  They  have  felt  their  hearts  uncommonly  drawn 
out  in  prayer  for  a  revival  of  religion.  This  has  led 
them  to  converse  with  their  brethren,  and  to  endeavor  to 
rouse  them  too.  They  have  found  their  brethren  par- 
taking in  the  same  feelings,  and  manifesting  the  same 


THE    PRAYER    OF    FAITH.  11 

Spirit  of  prayer.  And  their  hope  has  in  this  way  been 
excited.  While  thus  praying,  and  thus  hoping,  they  have 
become  more  diligent  and  faithful  in  the  use  of  proper 
means  to  excite  the  attention  of  the  impenitent  around 
them.  And  they  have  found  them  easily  accessible,  and 
disposed  to  listen  seriously  to  what  was  said  to  them. 
This  has  added  to  their  hopes,  and  increased  their  dili- 
gence and  their  prayers,  till  the  probability  of  success 
has  become  so  strong,  that  they  have  indulged  great  con- 
fidence that  the  blessing  would  follow.  But  still,  it  is 
liope,  and  not  faith,  so  long  as  it  is  built  upon  probabili- 
ties, and  not  upon  absolute  certainty.  But,  Vvant  of  care- 
ful discrimination  has  led  them,  in  these  circumstances, 
to  mistake  strong  hope  for  faith ;  and  they  have  been  led 
to  embrace  the  opinion  that  they  had  prayed  believing 
that  the  event  would  take  place ;  and  that  it  has  taken 
place  in  consequence  of  their  praying  in  the  exercise  of 
this  belief 

In  like  manner,  doubtless,  it  often  happens,  in 
praying  for  the  conversion  of  particular  individuals.  A 
variety  of  circumstances  may  lead  the  Christian  to  feel 
an  unusual  interest  in  the  spiritual  welfare  of  an  indi- 
vidual. In  view  of  those  circumstances,  he  is  led  to  pray 
for  that  individual.  And  the  more  he  prays  for  him  the 
more  he  will  be  likely  to  contemplate  the  circumstances 
which  give  a  particular  interest  to  his  case.  While  doing 
this,  his  feelings  are  still  more  excited  in  his  behalf. 
And  as  a  consequence  of  this,  his  heart  is  drawn  out  in 
prayer  for  him,  with  peculiar  earnestness.  W^hen  reflect- 
ing upon  the  state  of  his  own  feelings  in  this  case,  and 
reviewing  the  prayers  he  has  m.ade,  so  far  as  he  finds  they 
possess  the  marks  of  true  prayer,  he  finds  some  encour- 
agement to  pray  more ;  and  if  he  can,  also,  to  use  the 
proper  means  to  call  the  attention  of  that  individual  to 
the  concerns  of  his  soul.  The  earnestness  you  manifest 
in  his  behalf  is  adapted  to  impress  his  mind,  and  lead 
him  to  attend  seriously  to  the  subject.  From  this  you 
take  encouragement  to  continue  praying,  and  using  the 
means  with  him ;  and  as  it  often  happens,  God  is  pleased 
apparently  to  give  success  to  these  means,  and  he  is  hope- 
fiilly  converted.  Your  hopes,  faint  at  first,  perhaps,  but 
gradually  growing  stronger,  as  you  have  perceived  greater 


13  THE    PRAYER    OF    FAITH. 

probability  of  success,  may  easily  be  mistaken  for  faith, 
if  you  do  not  discriminate ;  and  thus  you  may  be  led  to 
think  it  was  your  believing  that  he  would  be  converted 
which  has  made  your  prayers  and  efforts  successful. 

Some  of  the  evils  which  this  mistake  seems  likely  to 
produce  have  been  already  hinted  at.  There  is  another 
which  I  should  greatly  fear.  If  I  should  imbibe  the 
opinion  that  in  order  to  pray  aright  for  the  conversion  of 
m/  friend,  I  must  pray  for  it  believing  that  he  would  be 
converted,  this  would  be  known  to  him.  And  it  would 
be  adapted  to  lead  him  to  place  great  dependence  on  my 
prayers,  and  prepare  him  to  be  fatally  deceived.  For  as 
soon  as  he  thought  I  had  prayed  in  faith  for  his  conver- 
sion, he  would  begin  to  think  he  should  be  converted. 
From  this  he  would  find  some  relief;  and  this  relief  he 
would  be  very  likely  to  think  was  conversion  itself  And 
so  he  would  begin  to  hope.  And  if  I  thought  I  had 
prayed  in  faith  for  his  conversion,  as  soon  as  I  found  him 
relieved  and  hoping,  I  should  be  likely  to  think  him  con- 
verted, and  to  encourage  his  hope.  And  there  is  no  way 
in  which  I  can  conceive  an  anxious  sinner  to  be  more 
likely  to  be  deceived  to  his  eternal  ruin  than  this 
would  be. 

Let  us,  then,  be  deeply  sensible  of  the  importance  of 
discrimination,  in  matters  of  such  solemnity  and  impor- 
tance as  this.  And  while  we  take  encouragement  to 
pray,  and  pray  in  hope^  let  us  not  mistake  hope  for  faith, 
nor  probability  for  certainty.  But  let  us  pray  in  faith, 
the  faith  which  consists  in  believing  that  God  will  do 
what  is  best,  the  faith  which  reposes,  with  entire  confi- 
dence, on  his  infinite  wisdom  and  goodness  and  power, 
and  is  as  ready  to  acquiesce  in  a  denial  of  our  requests, 
if  so  it  shall  seem  good  in  his  sight,  as  it  is  to  accept 
with  thankfulness  and  joy  the  blessings  for  which  we 
humbly  pray,  if  God  shall  see  fit  to  bestow  them. 

PUBLISHED     BY    THE 

AMERICAN  DOCTRINAL.  TRACT  SOCIETY. 

PERKINS  &L  MARVIN,  Agents, 
Depository,  114,  Washington  Street ^  Boston. 


NO.  18. 

ALL  FOR  THE  BEST. 

When  we  look  at  the  various  evils  with  which  we  are 
surrounded,  and  confine  our  view  to  thera  alone,  how  very 
undesirable  they  appear.  What  matter  of  regret  it  seems 
that  they  should  exist ;  and  how  much  better  it  would 
seem  to  be  if  they  could  all  be  avoided,  and  the  whole 
universe  contain  nothing  but  good.  But  they  do  exist ; 
and  some  will  continue  to  exist  forever.  Sin  and  misery 
abound  in  this  world ;  and,  according  to  the  Scriptures, 
many  will  be  the  subjects  of  sin  and  misery  in  the  world 
to  comxC.  Can  any  good  come  out  of  this  1  Or  must 
every  benevolent  being,  in  the  view  of  it,  sit  down  forever 
in  unavailing  sorrow  7  Must  we  wish  this  world  had 
never  been  made,  since  it  contains  so  much  evil  1  Shall 
we  think  that  God  mis;ht  have  done  better  than  he  has 
done ;  and  consequently  not  feel  that  respect  and  esteem 
towards  him  which  we  could  have  felt  if  he  had  done 
better  ?  Shall  v.'e  believe  that  God  is  disappointed  in 
the  result  of  his  works ;  and  that  the  end  he  had  in 
view  will  fail  of  being  accomplished  ?  Will  the  Divine 
Beinoj  himself,  in  the  final  issue  of  thino;s,  v/ish  this  world 
had  never  been  made,  and  find  his  happiness  forever 
destroyed  by  the  evils  which  have  marred  his  work,  and 
defeated  its  end  ?  Or,  is  there  reason  to  believe  that  no 
evil  exists,  but  what  is  connected  with  some  good  suffi- 
cient to  overbalance  the  evil  1  Would  it  not  be  a  great 
source  of  comfort  to  every  benevolent  mind,  when  con- 
templating the  evils  it  sees,  if  it  could  be  made  to  appear 
that  there  is  a  good  reason  for  them  all ;  a  reason,  in  view 
of  which  it  is  better  that  they  should  exist  than  that  they 
should  not  ?  Must  it  not  appear  highly  desirable,  to  every 
one  that  loves  God,  to  be  able  to  believe,  on  good  grounds, 
that  he  has  done  wisely  and  well,  in  all  that  he  has  done ; 
and  that  he  will  not  fail,  in  the  end,  to  bring  into  exist- 
ence the  highest  possible  amount  of  good,  in  the  intelli- 
gent universe  ? 

It  is  declared  in  the  Scriptures,  that  "  all  things  work 
together  for  good  to  them  that  love  God."     This  cannot 

23 


a  ALL    FOR    THE    BEST. 

mean,  merely,  that  the  personal  good  of  the  saints  is 
secure,  and  that  all  things  tend  to  promote  it.  The  saints 
are  benevolent  beings.  The  highest  good  of  the  universe 
is  the  object  on  which  they  have  set  their  hearts.  Noth- 
ing will  satisfy  their  benevolent  desires  but  the  accom- 
plishment of  that  great  object.  They  love  God  supremely ; 
and  wish  to  see  him  glorified.  They  also  love  their  fellow 
creatures ;  and  wish  them  the  greatest  possible  good. 
That  God  may  be  glorified  in  the  highest  degree,  all  his 
perfections  must  be  exercised  in  the  fullest  manner,  and 
be  exhibited  to  the  best  advantacre.  His  wisdom  and 
goodness,  his  justice,  and  mercy,  and  grace,  his  power, 
and  truth,  and  faithfulness,  must  all  be  exercised  in  per- 
fect harmony.  The  highest  good  of  creatures  consists  in 
the  highest  degree  of  holiness  and  happiness  of  which 
they  are  capable.  The  highest  good  of  the  universe  does 
not  consist  in  either  of  these  objects,  taken  separately, 
but  in  both  combined.  It  is  the  hio-hest  amount  of  holi- 
ness  and  happiness  which  can  be  brought  into  existence, 
amoncr  intellicrent  being-s,  including  both  the  Creator  and 
his  creatures.  This  is  the  great  object  which  all  benevo- 
lent beings  desire.  This  constitutes  their  chief  good. 
And  this  is  the  object  which  alj  things  conspire  to  pro- 
mote. 

It  is  the  design  of  this  tract  to  shov/  that  everij  event 
which  takes  place  is  for  the  best. 

Before  proceeding  to  the  proof  of  this  proposition,  it 
may  be  well  to  explain  its  meaning,  that  no  misunder- 
standing may  occur.  It  is  not  meant  that  every  event  is 
good  in  itself,  and  desirable  for  its  own  sake.  A  thing 
may  be  considered,  at  one  time,  by  itself  alone,  without 
reference  to  its  connections  and  consequences.  It  is  then 
considered  as  it  is  in  itself.  At  another  time,  the  same 
thing  may  be  considered  in  connection  with  all  its  conse- 
quences and  results.  Then  it  is  considered  as  it  is  on 
the  ivhole.  Holiness  is  good  in  itself,  and  desirable  for  its 
own  sake.  So  is  happiness.  But  sin  is  evil  in  itself,  and 
for  its  own  sake  undesirable.  And  so  is  misery.  Among 
the  events  which  take  place,  are  very  many  which  in 
themselves  are  evils,  and  for  their  own  sake  are  undesira- 
ble. And  when  such  are  said  to  be  for  the  best,  nothing 
is  meant  inconsistent  with  their  be  nsr  reararded  as  evils  in 


ALL   FOR   THE    BEST.  3 

themselves.  But  an  event  which  is  evil  in  itself  may 
have  some  good  consequences.  And  it  is  possible  for  the 
good  of  those  consequences  to  be  greater  in  amount  than 
the  evil  of  the  event ;  so  that,  when  the  good  and  the  evil 
are  taken  together,  there  may  be  a  balance  of  good ;  and 
it  may  be  better,  on  the  wliole,  that  both  should  exist, 
than  that  both  should  fail.  If  the  evil  of  the  event  and 
the  good  of  the  consequences  should  be  equal  in  amount, 
the  event  would  be,  on  the  whole,  a  matter  of  indifference. 
If  the  evil  should  overbalance  the  good,  it  would  be  on 
the  whole  undesirable.  But  if  the  good  should  over- 
balance the  evil,  it  would  be  on  the  whole  desirable,  and 
for  the  best.  When,  therefore,  any  event  which  is  evil  in 
itself  is  said  to  be  on  the  whole  for  the  best,  this  is  what 
is  meant — that  the  good  of  the  consequences  will  over- 
balance the  evil,  so  that  there  will  be  a  clear  gain  of  good, 
on  the  whole,  from  the  existence  of  that  event. 

The  distinction  which  is  here  made  is  not  a  mere  dis- 
tinction in  theory.  It  is  a  distinction  which  every  one 
makes  in  his  daily  practice.  Men  submit  to  labor  and 
toil  and  fatigue,  not  because  they  consider  them  desirable 
in  themselves,  but  as  the  means  of  acquiring  v/ealth. 
They  choose  them,  not  for  their  ov/n  sake,  but  for  the 
sake  of  their  good  consequences.  The  sick  man  con- 
siders the  nauseous  drug  prescribed,  as  very  undesirable 
in  itself,  and  one  which  he  would  never  choose  for  its  own 
sake ;  but  when  he  regards  it  as  the  means  of  regaining 
his  health,  he  thinks  the  good  will  overbalance  the  evil, 
and  chooses  to  take  it  as  on  the  whole  for  the  best. 

It  is  to  be  observed  also,  that  all  events  are  connected 
together,  and  go  to  form  one  great  whole.  If  any  event 
should  take  place  differently  from  what  it  now  does,  the 
whole  system  would  be  different.  And  whenever  an  event 
which  now  takes  place  is  said  to  be  for  the  best,  it  is 
meant  that  it  is  a  necessary  part  of  the  best  possible  sys- 
tem. The  best  system  is  that  which  includes  the  greatest 
amount  of  good,  on  the  whole,  after  deducting  as  much 
as  will  balance  the  evil.  And  when  it  is  said,  that  the 
present  system  is  better  than  any  other  possible  system,  it 
is  meant,  that,  after  deducting  from  the  good  as  much  as 
will  balance  all  the  evil,  there  is  a  greater  sum  of  good 
rem.aining  than   there   would   have   been   in  any  other 


4  ALL   FOR    THE    BEST. 

possible  system.  When  it  is  said,  then,  that  every  event 
which  takes  place  is  for  the  best,  it  is  meant  that  it  is  a  . 
necessary  part  of  the  best  possible  system  of  et'ents;  and 
that  if  any  alteration  were  made,  in  any  respect,  there 
would  be  less  good  on  the  whole,  than  there  will  be  now ; 
and  the  system,  as  a  whole,  would  be  less  perfect,  and 
less  desirable. 

It  is  now  to  be  proved,  that,  every  event  ichich  takes 
place  is  for  the  best. 

As  to  tliose  events  which  are  good  in  themselves  there 
is  no  dispute.  The  only  question  is,  whether  those  events 
which  are  in  themselves  evil,  are,  on  the  whole,  for  the 
best.  That  it  has  been  so  in  a  great  many  cases  is  easily 
seen.  Events  which  were  evil  in  themselves  have  been 
made  the  occasion  of  good — good  which  could  not  other- 
wise have  been  secured,  and  great  enough  to  overbalance 
the  evil. 

The  fall  of  man  was  in  itself  an  evil  of  great  magni- 
tude. But  it  afforded  an  opportunity  for  God  to  exercise 
and  display  his  wonderful  mercy  and  grace  in  saving  sin- 
ners. All  admit  that  without  a  discovery  of  the  mercy 
and  grace  of  God,  his  character  cannot  be  seen  in  its 
greatest  glory.  But  there  is  no  way  in  which  mercy  and 
grace  can  be  seen,  other  than  in  their  actual  exercise 
towards  sinners.  You  may  tell  a  blind  man  of  the  beauty 
of  colors ;  but  he  can  form  no  adequate  conception  of 
them  till  his  eyes  are  opened,  and  he  sees  them  actually 
displayed  before  him.  So  creatures  might  be  told  of  the. 
mercy  and  grace  of  God ;  but  they  must  have  been  for- 
ever unable  to  know  anything  of  these  glorious  traits  of 
the  divine  character,  if  there  had  been  no  sinners  to  save. 
The  fall  of  man,  though  a  great  evil,  is  more  than  bal- 
anced by  the  good  of  which  it  is  the  occasion,  the  good 
which  is  accomplished  in  the  gift  of  a  Saviour,  and  tlie 
work  of  redemption. 

Tlie  hatred  of  Joseph's  brethren  was  in  itself  an  evil; 
but  it  was  the  means  of  his  going  down  into  Egypt.  The 
wicked  conduct  of  Joseph's  mistress  was  in  itself  an  evil; 
but  it  was  the  means  of  his  being  cast  into  prison.  And 
these  trials  were  the  means  of  preoa^'ng  Joseph  for  the 
important  part  he  was  afterwards  to  act.  The  imprison- 
ment of  the  servants  of  Pharaoh  was  in  itself  an  evil ; 


ALL    FOR   THE    BEST.  5 

but  it  was  the  means  of  their  acquaintance  with  Joseph, 
The  forgetfuhiess  of  the  chief  butler  was  in  itself  an  evil ; 
but  it  was  the  means  of  Joseph's  enlargement  at  the  most 
favorable  time,  and  under  the  most  favorable  circum-- 
stances.  And  these  things  together  were  the  means  of 
Joseph's  advancement,  and  the  preservation  of  the  chosen 
seed  during  the  seven  years  of  famine.  Hence  Joseph 
says  to  his  brethren,  "  As  for  you,  ye  thought  evil  against 
me,  but  God  meant  it  unto  good." 

The  hardness  of  heart  and  wicked  obstinacy  of  Pharaoh 
were  in  themselves  evils ;  but  they  were  the  means  of 
making  known  the  power  and  the  justice  of  God  in  his 
destruction.  Hence  God  says  to  him,  "  And  in  very 
deed  for  this  cause  have  I  raised  thee  up,  for  to  show  in 
thee  my  power ;  and  that  my  name  may  be  declared 
throughout  all  the  earth." 

The  pride  of  Vashti  and  the  wickedness  of  Haman 
were  in  themselves  evils ;  but  they  were  the  means  of  the 
advancement  of  Esther  and  Mordecai,  which  was  the 
means  of  great  good  to  the  church  of  God  at  that  time. 
The  opposition  of  the  enemies  of  the  Jews,  in  the  days 
of  Ezra,  to  the  rebuilding  of  the  temple,  and  their  appli- 
cation to  Darius  to  stop  the  work,  were  in  themselves 
evils ;  but  they  were  the  means  of  procuring  from  him  a 
decree  that  the  work  should  go  on,  and  that  those  very 
men  should  give  their  assistance  in  promoting  it. 

The  manner  in  which  our  Lord  was  treated,  his  being 
despised  and  rejected  of  men,  his  being  abused  in  every 
form  which  malice  could  invent,  was  in  itself  an  evil ;  but 
it  was  the  means  of  exhibitino-  his  true  character  to  the 
study  and  imitation  of  his  followers.  His  patience,  his 
meekness,  his  forbearance,  and  resignation,  could  not 
have  been  seen,  if  he  had  not  had  these  opportunities  of 
exhibiting  them.  The  death  of  Christ  was  in  itself  an 
evil ;  but  it  was  the  means  of  accomplishing  great  good. 
Without  it  no  atonement  had  been  made,  and  all  mankind 
must  have  been  lost  forever.  The  good  of  which  this 
great  evil  v/as  the  means,  is  so  much  greater  than  the 
evil,  that  it  has  always  been  considered  matter  of  thanks- 
giving and  praise  that  the  Father  sent  the  Son,  and  that 
the  Son  freely  gave  up  himself  to  be  a  propitiation  for  the 
sins  of  the  world.     The  persecutions  and  sufferings  of 

22* 


6  ALL    FOR    THE    BEST. 

the  early  Christians  were  in  themselves  great  evils ;  but 
they  always  resulted  in  the  enlargement  of  the  church. 
And  so  uniformly  has  this  result  followed  the  perse- 
cution of  Christ's  disciples,  that  it  is  an  established 
maxim,  that,  "  the  blood  of  the  martyrs  is  the  seed  of  the 
church." 

Many  examples  of  this  kind  might  be  cited.  They 
show  that  good  has  been  brought  out  of  evil,  and  so  much 
good  as  greatly  to  overbalance  the  evil,  and  render  it  on 
the  whole  for  the  best  that  those  events  have  taken  place. 
And  this  is  sufficient  to  render  it  highly  prohahh  that  it 
is  so  in  rll  cases. 

But  this  is  not  all.  The  perfections  of  God  render  it 
certain  that  eve/y  event  which  takes  place  is  for  the  best* 
God  is  infinite  in  knowledge,  infinite  in  goodness,  and 
infinite  in  power.  No  one  will  deny  that  he  has  these 
perfections.  He  could  not  be  God,  if  he  were  deficient 
in  any  of  them.  But,  if  he  is  infinite  in  knowledge,  he 
k.iows  Vkdiat  is  for  the  best ;  if  he  is  infinite  in  goodness, 
he  chooses  that  what  is  for  the  best  should  take  place ; 
and  if  he  is  infinite  in  power,  nothing  can  prevent  his 
bringing  to  pass  whatever  he  chooses  should  come  to  pass. 
Tt  is  certain,  then,  that  whatever  takes  place  is  for  the 
best. 

To  state  the  argument  more  at  large.  God  is  infinite 
in  knowledge.  He  looks  through  all  space  and  all  dura- 
tion with  a  single  glance.  He  perceives  all  the  conse- 
quences of  things,  and  all  the  bearings  of  each  event, 
before  it  takes  place  as  well  as  after.  If  any  event  will 
mar  the  system,  and  render  it  less  good  on  the  whole,  he 
knows  it  perfectly.  Of  all  possible  systems,  he  must  have 
known  from  the  berrinnincr  which  was  the  best.  And  if 
the  present  system  is  not  the  best,  and  if  all  its  parts  are 
not  the  best  adapted  to  promote  the  great  end  of  the 
whole,  and  arranged  in  the  best  possible  manner,  it  can- 
not be  for  the  want  of  knowledge  in  God.  He  knew  it 
as  well  before  he  created  the  world,  as  it  ever  can  be 
known. 

God  is  also  infinite  in  goodness.  And  this  must  prompt 
him  to  choose  what  is  best.  To  say  that  God  is  infmitely 
good,  and  yet  prefers  a  less  good  to  a  greater  good,  is  a 
contradicdon/.     When,  therefore,  he  perceived  among  all, 


ALL    FOR    THE    BEST.  7 

possible  systems,  which  was  the  best,  he  must  have  chosen 
it,  in  preference  to  all  others.  If  he  chooses  that  the 
greatest  sum  of  good  should  be  brought  into  existence, 
he  must  choose  that  those  events  should  take  place  \yhich 
are  best  adapted  to  secure  this  great  end.  Hence,  if  the 
present  system  is  not  the  best,  it  is  not  that  which  God- 
prefers.  He  has  seen  that  a  different  system  would  be 
better,  and  set  his  heart  upon  it,  and  exerted  himself  to 
the  utmost  to  carry  it  into  effect,  but  has  failed  in  the 
attempt.  He  has  done  all  he  could  to  prevent  the  exist- 
ence of  such  events  as  he  saw  to  be  not  for  the  best,  but. 
has  found  himself  unable !  -  ^ 

But  this  cannot  be :  for  God  is  infinite  in  power.  He 
is  the  Almighty.  None  can  stay  his  hand,  or  resist  his 
will.  If  he  sees  that  a  certain  system  is  the  best,  con- 
taining the  greatest  possible  amount  of  good,  he  is  able  to 
carry  it  into  complete  efTect.  Every  event  which  is  on 
the  whole  for  the  best,  he  is  able  to  bring  to  pass.  And 
every  event  which  is  not  for  the  best,  he  is  able  to  pre- 
vent. No  event,  then,  comes  into  existence,  but  what  is 
for  the  best. 

It  may  be,  however,  notwithstanding  the  certainty  of 
this  conclusion,  that  some  will  still  doubt.  They  cannot 
see  liow  certain  events  can  be  for  the  best ;  and  so,  they 
are  ready  to  conclude  they  cannot  be.  But,  what  if  we 
cannot  see  Jioiv  7  Could  Joseph  see  how  his  going  into 
Egypt  as  a  slave,  was  to  be  for  the  best?  Yet  so -it 
proved.  Could  Jacob  see  how  the  apparent  loss  of  his 
children,  was  to  be  for  the  best,  when  he  said,  "  All  these 
thino-s  are  acrainst  me  V  Yet,  time  showed  him  his  mis- 
take.  Could  the  Israelites  see  how  it  was  for  the  best  for 
them,  in  their  flight  from  Egypt,  to  be  hemmed  in  by  the 
mountains,  with  the  sea  before  them,  and  their  angry  foes 
in  the  rear  1  Yet  a  short  season  unfolded  the  mystery, 
and  turned  their  murmurs  and  complaints  into  songs  of 
triumph.  Is  there  no  ground  for  trust  in  God  1  If  we 
cannot  see  through  his  designs,  if  we  cannot  perceive  the 
wisdom  of  his  purposes,  can  we  repose  no  confidence  in 
his  infinite  perfection  '?  Is  it  reasonable  for  us  to  con- 
demn a  whole  system,  when  we  have  seen  but  a  small 
part  of  it  ?  Is  it  not  presumption  in  us  to  array  our  igno- 
rance against  the  perfections  of  the  Almighty ;  and  be- 


8  ALL    FOR    THE    BEST. 

cause  we  cannot  see  the  wisdom  and  goodness  of  his  dis- 
pensations, to  dare  tell  him  he  might  have  done  better 
than  he  has  done  ?  Let  us  humble  ourselves,  and  be 
ashamed,  if  we  have  indulged  so  impious  a  thought. 

But,  perhaps  some  may  say,  they  are  satisfied  with 
what  God  has  done  :  they  believe  what  he  has  done  is  for 
the  best :  but  they  think  many  events  take  place,  in  which 
he  has  no  hand  :  and  these  are  the  things  which  they 
think  not  for  the  best.  What  are  these  things  1  Are 
they  the  introduction  of  sin  into  the  world,  and  the  various 
sins  which  are  committed  ?  These  are,  in  themselves, 
great  evils ;  but  before  we  conclude  they  are  not  for  the 
best,  let  us  consider  them  carefully. 

Take  the  introduction  of  sin  into  the  world,  in  the  fall 
of  man.  Was  it  for  the  best  that  man  should  fall  ?  Is 
the  answer.  No  ?  Why,  then,  did  not  God  prevent  it  1 
Did  he  not  know  whether  it  would  be  for  the  best,  or  not  ? 
Was  he  not  acquainted  with  all  the  consequences  which 
would  flow  from  this  event  ?  Did  he  not  know  whether 
it  would  introduce  more  evil  than  good  into  the  system  ? 
If  he  saw  all  the  consequences,  and  knew  it  would  be 
unspeakably  better  that  they  should  not  take  place,  why 
did  he  not  prevent  them  ?  Had  he  no  choice  about  it  ? 
To  say  that  he  knew  it  was  not  for  the  best,  and  yet  had 
no  choice  whether  it  shouM  take  place,  or  not,  is  very 
highly  to  impeach  his  goodness.  Did  he  choose  to  pre- 
vent it,  then,  but  find  himself  unable  ?  Was  man  stronger 
than  God  I  Was  Almighty  power  too  weak  to  control  a 
creature  ?  This  cannot  be  supposed.  To  say  this,  is  to 
say  that  God  is  not  Almighty.  The  conclusion,  then,  is, 
that  God  did  not  prevent  man  from  sinning,  because  he 
did  not,  on  the  whole,  choose  to  prevent  him.  And  he 
did  not  choose  to  prevent  him,  because  it  was  not  best  in 
his  vievv'  that  he  should  be  prevented  ;  that  is,  it  was,  on 
the  whole,  for  the  best,  in  the  view  of  Infinite  Wisdom, 
that  man  should  fall. 

But  some  have  intimated,  and  others  have  dared  to  say 
ppenly,  it  was  not  for  the  best  that  man  should  liill ;  and 
God  knew  it  v/as  not,  and  chose  to  prevent  it,  but  could 
not,  without  destroying  the  freedom  of  man  as  a  moral 
agent;  and  this  is  the  reason  he  did  not  prevent  it. 

This  is  strange  ground  to  take.     Those  who  say  this, 


ALL   FOR   THE    BEST.  \f 

say  what  they  cannot  prove ;  and  by  saying  it,  they  con- 
tradict themselves,  change  sides,  and  advocate  the  con- 
clusion which  they  profess  to  oppose.  They  say  what 
they  cannot  prove.  It  was  possible  for  God  to  prevent 
the  fall  of  man  without  touching  his  moral  agency. 
There  is  no  error  in  the  assumption,  that  God  could  have 
prevented  all  sin  in  a  moral  system,  if  he  had  seen  it  to 
be  best.  It  is  absurd  to  suppose  an  all-wise  Being  would 
give  existence  to  creatures  whose  conduct  he  knew  he 
could  not  control ;  and  who  would  therefore  be  as  likely 
to  defeat  as  to  accomplish  the  end  for  which  he  made 
them.  And  it  is  a  dictate  of  common  sense  that  the  Most 
High  God  could  have  governed  creatures  entirely  depend- 
ent on  him,  so  as  to  make  them  obedient  and  keep  them 
so.  He  could  have  kept  them  out  of  the  reach  of  tempta- 
tion. He  could  have  "  put  his  Spirit  within  them,  and 
caused  them  to  walk  in  his  statutes."  "  Not  being  suffi- 
cient of  themselves  to  think  any  thing,  as  of  themselves," 
he  could  have  "  worked  in  them  to  will  and  to  do,"  in 
such  a  manner  as  to  prevent  the  entrance  of  sin  into  the 
universe.  "  Holding  in  his  hand  the  hearts  of  all  beings, 
he  could  have  turned  them  whithersoever  he  would." 
The  assumption,  therefore,  is  not  gratuitous,  that  God 
could  have  prevented  all  sin  among  moral  agents.  And 
the  conclusion  is  undeniable,  that  he  has  not  done  it,  be- 
cause he  saw  it  was  not  for  the  best  that  it  should  be  done. 
Furthermore,  those  w4io  say  it  was  not  for  the  best  that 
man  should  fall,  and  that  the  reason  why  God  did  not 
prevent  it,  was,  that  he  must  thereby  have  destroyed  the 
freedom  of  man  as  a  moral  agent,  in  so  saying,  contradict 
themselves,  change  sides,  and  advocate  the  conclusion 
they  profess  to  oppose.  For  it  is  the  same  as  to  say,  it 
was  better,  in  God's  view,  that  man  should  fall,  than  that 
his  moral  agency  should  be  destroyed ;  which  is  the  same 
as  to  say,  it  was,  o?i  the  wJioIe,  for  the  best  that  man 
should  fall. 

If  we  take  .any  other  event,  the  result  will  be  the  same. 
If  it  is  not  for  the  best,  why  is  it  not  prevented  ?  Not 
for  the  want  of  knowledge  in  God ;  not  for  the  want  of 
goodness ;  not  for  the  want  of  power.  The  conclusion, 
therefore,  is  irresistible.  The  infinite  knowledo-e  of  God 
enables  him  to  perceive  what  events  are  for  the  best ;  his 


10  ALL   FOR   THE    BEST. 

infinite  goodness  prompts  him  to  choose  that  those  events 
should  take  place ;  and  his  infinite  power  enables  him  to 
bring  them  to  pass.  All  events,  therefore,  which  do  take 
place,  are  for  the  best. 

Several  objections  are  made  against  this  doctrine,  all  of 
which  are  easily  answered,  by  a  carefiil  attention  to  what 
has  been  already  said.  It  is  objected,  that  if  all  things 
which  take  place  are  for  the  best,  then  sin  must  be  a  good 
thing,  and  the  more  of  it  the  better.  The  answer  is,  it  is- 
not  contended  that  every  thing  is  good  in  its  own  nature, 
nor  best  in  irtself  considered.  Sin  is  evil  in  its  own  na- 
ture, and  so  is  misery.  But  the  sin  and  misery  which 
exist,  are  made  the  means,  in  the  providence  of  God,  of 
so  much  good,  that  it  is  better  on  the  whole  that  the  evil 
should  exist  than  that  the  good  connected  with  it  should 
fail.  It  was  better  that  Judas  should  betray  his  Lord, 
than  that  there  should  be  no  redemption  for  a  ruined 
world.  And  as  to  the  other  part  of  the  objection,  it  should 
be  observed,  that  the  doctrine  here  advocated  is,  that  the 
present  system,  just  as  it  is,  is  the  best  possible  system. 
And  to  say,  that,  because  the  sin  which  takes  place  is  for 
the  best,  it  would  be  better  to  have  more,  is  the  same  as 
to  say,  that,  because  the  present  system  is  the  best,  a  dif- 
ferent system  would  be  better,  which  is  a  contradiction. 

It  is  objected,  that,  if  every  event  is  for  the  best,  then 
some  sin  is  for  the  best,  and  we  ought  not  to  oppose,  but 
encourage  it.  The  answer  to  this  is,  sin  is  wrong  in 
itself,  and  we  ought  to  oppose  it  because  it  is  wrong  in 
itself,  and  leave  it  to  God,  who  governs  the  world,  to  over- 
rule it  for  good.  But,  it  is  asked,  if  some  sin  is  for  the 
best,  why  does  God  forbid  it  in  his  law  1  why  does  he  not 
rather  command  it  ?  This  objection  answers  itself  Obe- 
dience to  the  divine  commands  is  not  sin.  To  say  it  is 
best  there  should  be  some  sin,  is  the  same  as  to  say,  it  is 
best  there  should  be  some  transgression  of  the  divine  law. 
And  it  does  not  follow,  as  the  o«bjection  supposes,  that 
because  the  present  system  is  the  best,  a  different  system 
would  be  better. 

It  is  objected,  that,  if  whatever  takes  place  is  for  the 
best,  then  the  sin  which  is  committed  tends  to  advance 
the  great  end  God  has  in  view,  and  ought  not  to  be  pun- 
ished, but  rewarded.     The  answer  to  this  is,  that,  utility 


ALL   FOR   THE    BEST.  11 

does  not  constitute  virtue.  Good  and  ill  desert  depend, 
not  upon  what  men  accomplish,  but  upon  what  they  in- 
tend. Joseph's  brethren  intended  evil,  while  they  were 
the  means  of  accomplishing  good.  They  felt  guilty,  and 
were  self-condemned,  though  they  were  assured  by  him 
that  "  God  meant  it  unto  good."  It  is  so  in  all  cases. 
The  design  of  the  wicked  is  always  an  improper  design ; 
and  they  deserve  to  be  punished  for  their  improper  design. 
And  when  they  receive  that  punishment,  it  will  accord 
with  the  dictates  of  their  own  consciences,  the  good  which 
God  has  intended  and  accomplished  by  them  notwith- 
standino;. 

It  is  objected,  that,  if  every  event  is  for  the  best,  there 
is  no  ground  for  the  exercise  of  repentance.     It  is  asked, 
"  What  benevolent  being  can  ingenuously  regret  that  by 
sin  he  has  put  it  in  the  power  of  God  to  produce  greater 
good  than  he  could  otherwise  produce  ?     Ought  it  not 
rather  to  be  matter  of  grateful  praise,  that  he  has  fur- 
nished the  necessary  means  of  the  greatest  possible  amount 
of  good  ?"     The  answer  to  this  objection  is,  that,  it  is 
founded  on  an  entire  mistake  of  the  nature  of  true  repent- 
ance,  and  confounds  it  with  the  repentance  of  Judas, 
with  the  sorrow  of  the  world  which  worketh  death.     Ju- 
das, doubtless,  wished  on  the  whole  that  he  had  not  be- 
trayed his  Lord ;  and  this  repentance  led  him  to  destroy 
himself.     So,  doubtless,  will  every  sinner  feel,  when  he 
receives  the  due  reward  of  his  deeds.     But  true  repent- 
ance is  radically  different.     The  vile  nature  of  sin,  is  its 
proper  object ;  and  not  its  consequences,  as  the  objection 
plainly  supposes.     The  true  penitent  loathes  and  abhors 
himself  for  the  wicked  design  with  which  he  is  conscious 
of  having  acted,  while  he  feels  bound  to  love  and  praise 
God  for  the  good  which  He  has  brought  to  pass  by  that 
means.     Those  who  participated  in  the  death  of  Christ, 
might,  some  of  them,  have  been  brought  to  repentance. 
It  v/as  not  necessary  that  they  should  wish  Christ  had  not 
been  put  to  death,  and  so  that  no  door  of  mercy  had  been 
opened.     Yet,  they  could  repent  of  their  sin  in  v/hat  they 
had  done  to  accomplish  it.     They  could  loathe  and  abhor 
themselves  for  their  bad  design  in  what  they  had  done, 
while  they  could  love  and  praise  God  for  his  good  design 
in  thus  providing  a  way  of  salvation. 


12  ALL    FOR   THE    BEST. 

It  appears,  then,  that  there  is  no  valid  objection  to  the 
doctrine  which  has  been  supported.  Every  event  which 
takes  place  is  for  the  best. 

There  is  only  room  to  make  a  remark  or  two.  If  every 
event  which  takes  place  is  for  the  best,  then  God  has  de- 
creed whatsoever  comes  to  pass.  The  principal  objec- 
tions to  the  doctrine  of  decrees  are,  that  the  decrees  are 
thought  to  be  inconsistent  with  the  free  agency  of  crea- 
tures, and  to  teach  that  God  wills  the  existence  of  what 
had  better  be  kept  out  of  existence.  But,  both  these 
objections  are  unfounded.  The  true  doctrine  of  decrees 
is,  that  God,  for  the  wisest  and  best  reasons,  chooses  that 
men  should  freely  will  and  do,  just  that  which  they  will 
and  do.  Every  event  which  takes  place  is  for  the  best ; 
and  God  chooses  that  every  event  should  take  place,  just 
as  it  does,  because  it  is  uisest  and  best.  This  doctrine, 
and  this  only,  is  consistent  v/ith  the  perfect  blessedness 
of  God,  who  could  not  be  happy  if  his  wise  and  benevo- 
lent designs  were  counteracted ;  and  with  the  perfect 
blessedness  of  the  saints  in  heaven,  whose  happiness 
would  be  equally  destroyed  if  they  should  find  that  what 
was  wisest  and  best  had  not  been  brought  to  pass.  And 
in  view  of  it,  every  benevolent  being  may  rejoice  now, 
under  all  the  evils  he  sees,  and  ail  those  which  are  in 
prospect ;  and  may  answer  every  desponding  doubt,  and 
every  unbelieving  fear,  with  the  words  of  the  Apostle, 
"  We  knoiv  that  all  things  ivork  together  for  good  to  them 
that  love  God.'''' 


PUBLISHED    BY    THE 

AMERICAJ?^^  DOCTRINxlL  TRACT. SOCIETY. 

PERKINS  &,  MARVIN,  Agents, 
Depository,  114,  Washington  Street,  Boston. 


ISO.  19. 

THE  RENEWAL  OF  SINNERS 

THE    WORK    OF 

DIVINE  POWER. 

[by    rev.    LEONARD    WOODS,    D.    D.] 

— ©©©— 

The  defective  and  erroneous  views  which  are  com- 
monly entertained  on  the  subject  of  regeneration,  are  to 
be  traced  to  a  variety  of  causes.  The  worldly  employ- 
ments in  which  men  are  engaged,  so  occupy  their  active 
powers,  that  they  give  but  little  attention  to  their  spir- 
itual concerns ;  and  thus  they  fail  of  understanding  the 
doctrine  of  the  new  birth,  because  they  neglect  it.  The 
speculations  which  have  been  started  by  men  of  a  philo- 
sophical taste,  and  the  objections  urged  against  the  truth 
by  the  enemies  of  religion,  have  had  a  powerful  ten- 
dency to  fill  the  mind  with  doubts  and  misconceptions 
concerninsT  the  doctrine  now  to  be  considered.  But  the 
great  source  of  error  on  this  subject,  is  that  blindness  of 
mind  and  depravity  of  heart,  which  nothing  but  the  re- 
generating influence  of  the  Spirit  will  ever  remove. 
Those  men,  and  those  only,  have  a  right  perception  of 
the  nature  and  importance  of  regeneration,  who  have 
experienced  it  in  themselves.  The  eyes  of  their  under- 
standing are  enlightened,  so  that  they  discern  spiritual 
things.  They  know  what  is  the  hope  of  their  calling, 
and  what  is  the  riches  of  the  glory  of  their  inheritance, 
and  IV hat  is  the  exceeding  greatness  of  GocT s  poioer  to^cards 
them,  according  to  the  loorking  of  his  mighty  poioer  ivhich 
he  wrought  in  Christ,  when  he.  raised  him  from  the  dead, 
Ephesians  i.  19,  20. 

The  design  of  this  Tract  is  not  to  range  over  the  whole 
subject  of  regeneration,  but  to  call  the  attention   of  the 
reader  to  that  particular  view  of  it  which  is  presented 
23 


3  THE    RENEWAL    OF    SINNERS 

by  the  passage  just  referred  to,  and  to  inquire  what  con- 
ceptions the  scriptures  teach  us  to  form  of  the  power  of 
God  in  the  renewal  of  sinners. 

.  In  the  first  place,  the  scriptures  lead  us  to  take  the 
general  position,  that  the  renewal  of  sinners  is  effected  hy 
divine  power. 

^y  poicer  is  to  be  understood,  that  which  produces^  or  is 
competent  to  produce  effects, — whether  the  effects  are  of 
one  kind  or  another.  It  would  amount  to  the  same  thinor, 
if  we  should  define  power  to  be,  that  which  is  or  may  be 
the  caiiFe  of  effects.  This  seems  to  be  the  precise  idea 
conveyed  by  the  word.  Whether  we  speak  of  the 
power  of  a  magnet,  of  wind,  of  the  understanding,  or  of 
any  thing  else  either  material  or  mental,  we  speak  of  it 
in  relation  to  certain  things  done,  or  to  be  done, — to  cer- 
tain effects  produced,  or  which  may  be  produced.  You 
can  test  the  truth  of  these  remarks  by  a  careful  exami- 
nation of  your  own  thoughts.  Just  point  out  the  effect 
produced,  or  to  be  produced,  and  refer  it  to  some  being 
or  thing,  as  the  cause,  and  you  have  the  idea  of  the  power 
which  that  being  or  thing  possesses.  So  as  to  the  power 
of  God.  If  we  consider  the  creation  and  preservation  of 
the  world,  and  all  the  other  effects  wdiich  have  taken 
place  and  which  may  take  place,  and  ascribe  them  to 
God  as  th(^  cause;  we  arrive  at  the  idea  o^  his  power. 

And  not  only  our  general  idea  of  God's  po»?rer,  but  all 
our  particular  conceptions  of  it,  and  the  epithets  we  use 
to  mark  those  conceptions,  relate  to  the  nature  and  cir- 
cumstances of  the  different  effects  produced.  Divine 
power  cannot  be  supposed  to  be  made  up  of  different 
parts,  one  of  which  operates  to  accomplish  this  work, 
and  another,  that.  The  power  of  God  is  one  and  the 
same  forever ;  and  to  that  all  the  effects  which  take  place 
must  be  ultimately  ascribed.  Thus  the  scriptures  repre- 
sent God  as  creating,  preserving,  and  governing  the 
world  ;  sending  rain ;  making  the  sun  to  rise,  and  the 
earth  to  yield  her  increase ;  making  sinners  holy,  and 
oruiding  and  controlling  all  intellifrent  beinfjs.  From 
these  divine  operations,  resulting  in  a  great  variety  of 
effects,  we  derive  our  idea  of  divine  power. 

We  come  now  to  the  position  above  laid  down,  that 
the  renewal  of  sinners  is  effected  hy  divine  power. 


THE    WORK    OF    DIVINE    POWER.  3 

The  scripture  teaches  this  in  a  variety  of  ways.  It 
represents  that  believers  are  God's  workmanship;  that 
they  are  born  of  God ;  that  he  quickens  them ;  that  he 
gives  them  a  new  heart,  turns  them  from  sin,  and  makes 
them  obedient  and  holy.  It  ascribes  to  God,  as  the 
supreme  cause,  every  particular  thing  which  constitutes 
the  character  of  Christians.  It  teaches  that  he  gives 
them  repentance  and  faith,  sheds  abroad  his  love  in  their 
hearts,  enlightens  them  to  see  the  excellence  and  glory 
of  Christ,  and  works  in  them  both  to  will  and  to  do. 

Thus  the  effect  produced  in  regeneration  is  to  be  at- 
tributed to  God.  The  inspired  writers  no  where  admit, 
that  the  honor  of  renewing  the  heart  is  to  be  divided  be- 
tween God  and  man.  It  is  "  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man  ;  but  of  Gody  Here 
every  thing  is  excluded  from  being,  in  the  proper  sense, 
the  cause  of  regeneration,  but  the  power  of  God.  So  the 
apostle  teaches,  that  "  neither  is  he  that  planteth  any 
thing,  nor  he  that  watereth,  but  God  that  giveth  the  in- 
crease ;"  and  again,  that  "  it  is  not  of  him  that  willeth, 
nor  of  him  that  runneth,  but  of  (?of?  who  showeth  mercy." 
Thus  carefully  do  the  sacred  writers  guard  against  defec- 
tive views  on  this  point,  and  thus  earnestly  do  they  labor 
to  impress  it  upon  our  minds,  that  the  renewal  of  the 
heart  is,  in  the  highest  and  fullest  sense,  effected  by  the 
'power  of  God. 

This  conception  of  the  divine  power  in  regeneration 
is  plain  and  simple.  We  look  at  holiness  in  man,  and 
ascribe  it  to  God  as  its  cause.  The  view  we  take  of 
this  new  spiritual  creation  is  just  as  simple  and  obvious, 
as  of  the  natural  creation.  The  heavens  and  the  earth, 
which  once  did  not  exist,  but  which  now  exist  before 
our  eyes,  are  effzcts,  flowing  from  the  operation  of  God's 
power.  He  created  them.  They  exist  in  consequence 
of  the  act  of  his  will.  Here,  that  which  is  produced  is 
material,  or  physical;  in  the  other  case,  spiritual,  or 
moral; — things  in  their  nature  altogether  different  from 
each  other,  but  equally  effects,  resulting  from  the  opera- 
tion of  divine  power  ;  so  that  the  honor  of  renewing 
sinners  is  due  to  God,  as  really  and  directly,  as  the  honor 
of  creating  the  world.  This  is  a  practical  truth,  taught 
clearly  in  the  scriptures,  and  impressed   upon  the  hearts 


4  THE    RENEWAL    OF    SINNERS 

of  all   Christians  ;  and  impressed  more  and  more  deeply 
as  they  advance  in  the  divine  life. 

The  second  position   to  be  taken  is,  that  the  power  of 
God  displayed  in  regeneration,  is  great  power. 

One  of  the  principles  on  which  we  are  accustomed  to 
judge  of  the  greatness  of  the  power  exercised,  is  the 
greatness  of  the  effect  produced.  When  we  look  at  a 
mountain,  and  contemplate  its  broad  foundation,  its  lofty 
height,  and  its  mighty  bed  of  rock  ;  and  when  we  go  far- 
ther, and  turn  our  thoughts  to  the  wide  and  fathomless 
ocean,  and  to  the  whole  extent  of  the  earth,  and  then  to 
the  vast  and  numberless  bodies  in  the  expanse  of  the 
heavens,  and  consider  them  all  as  created  and  sustained 
and  moved  by  the  power  of  God ;  the  greatness  of  that 
power  astonishes  and  overwhelms  us.  On  the  same 
principle  we  must  regard  the  event  which  we  are  now 
considering,  as  manifesting  great  divine  power.  To  give 
spiritual  life  to  one  who  is  dead  in  sin,  and  to  prepare 
for  heaven  one  who  is  fitted  for  destruction,  is  a  work  of 
no  ordinary  greatness.  The  apostle  Paul,  who  always 
spoke  the  words  of  truth  and  soberness,  likens  the  re- 
newal of  a  sinner  to  the  resurrection  of  Christ  from  the 
dead,  and  represents  it  as  displaying  the  exceeding  great- 
ness of  divine  poicer.  And  if  the  exercise  of  divine 
power  is  marked  with  such  greatness  in  the  renewal  of  a 
single  sinner ;  it  is  natural  to  reflect  on  the  increased  dis- 
play of  divine  power  according  to  the  number  of  those 
who  are  renewed.  Y/hat  a  work  was  accomplished,  when 
those  who  afterwards  constituted  the  Corinthian  church, 
were  made  new  creatures,  and  instead  of  the  base  and 
abominable  passions  which  they  once  cherished,  were 
filled  wnth  the  fruits  of  the  Spirit  !  And  what  a  work  of 
divine  power  will  be  accomplished,  when  the  whole  mul- 
titude of  God's  people  out  of  every  nation  under  heaven, 
shall  be  saved  from  their  sins,  and  made  holy  and  happy 
forever  in  the  kingdom  of  Christ! 

But  in  estimating  the  greatness  of  the  power  which  is 
exercised,  we  also  take  into  view  the  obstacles  ichich  art 
overcome. 

The  obstacles  which  oppose  the  conversion  of  sinners, 
consist  chiefly  in  their  corrupt  affections  and  habits  ;  in 
the  entire  alienation  of  their  hearts  from  God,  and  their 


« 
THE    WORK    OF    DIVINE    POWER.  5 

settled  enmity  against  his  character  and  government ;  in 
their  idolatrous  love  of  the  world  ;  in  the  lust  of  the  flesh, 
the  lust  of  the  eye,  and  the  pride  of  life ;  in  a  loftiness  of 
spirit  which  cannot  be  humbled,  and  an  obstinacy  which 
cannot  be   subdued,  by  any  human  means.     When  God 
speaks  to  sinners,  and  invites  and   solicits  them  to  turn 
from  their  sins   and   become  his  children  ;  their  hearts 
instantly   make  resistance.       And    this   resistance    is  so 
strong,  that  the  most  weighty  motives  which  the  Scripture 
presents  before  them,  cannot  overcome  it.     The  eiforts 
made  by  the  wisest  and  most  powerful  of  created  beings, 
are,    in   themselves,   of  no  avail.      Convictions  of  con- 
science, fears  of  divine  wrath,  and  the  strong  desires  of 
the  soul  after  happiness,  all  fail  of  success.     Such  is  the 
opposition  of  the  unrenewed  heart  to  truth  and  holiness, 
that  nothing  but  omnipotence  can  subdue  it.     And  this 
opposition  of  the  heart,   which   is   so  strong  in   itself,   is 
increased  and  confirmed  by  the  temptations  of  the  world, 
and  the  concealed  influence  of  the  wicked  one.     The 
prince  of  darkness  is  enthroned  in  the  hearts  of  the   un- 
sanctified.     The  power  which  renews  them  must  there- 
fore overcome   that  subtle  and   mighty  foe,   and  all  the 
powers  of  the  world  which  are  in  league  with  him.     It 
must  dispossess  them  of  their  dominion.     It  must  break 
the  chains  by  which  captives  are  bound,  and  give  them 
freedom.     The  greatness  of  the  power  which  belongs  to 
the  enemy  of  souls,  and  the  obstinacy  of  the  resistance 
which  he  and  his  allies   make   to  the   salvation  of  men, 
are  learnt  from  the  word  of  God,  and  from  our  own  pain- 
ful   experience.      Clearly  then,  the   power  which  over- 
comes this  subtle  enemy,  and  all  that  he  brings  to  act  in 
alliance  with  him,   must  be  exceedingly  great.     Hence 
the  propriety  of  those   scriptures  which   represent   God 
our  Saviour   as  a  mighty  warrior,  going  forth  to  battle, 
and   by  an  act  of  his   irresistible   power    subduing    his 
enemies. 

The  third  position  is,  that  the  power  of  God  by  which 
the  renewal  of  sinners  is  effected,  is  special  and  super- 
natural. 

This  seems  to  be  clearly  indicated  in  the  passage  al- 
ready referred  to,  in  which  the  apostle  speaks  of  the 
divine  power  in  the  recovery  of  sinners  to  holiness.     He 

23  * 


6  THE    RENEWAL    OF    SINNERS 

does  not  liken  it  to  the  power  of  God  in  the  growth  of  a 
tree,  or  in  any  of  the  great  and  marvellous  works  of  na- 
ture, as  thunder  and  earthquakes,  and  the  motion  of  the 
heavenly  bodies.  But  lie  likens  it  to  the  poiver  which 
raised  Christ  from  the  dead, — an  event  in  the  highest 
sense  supernatural.  The  same  may  be  signified  when 
the  renewal  of  sinners  is  likened  to  the  work  of  creation, — 
a  work  which  did  not  result  from  the  laws  or  powers  of 
nature,  but  gave  existence  to  nature,  and  originated  all 
its  powers  and  all  its  laws.  The  choice  which  the  in- 
spired writers  made  of  these  two  supernatural  works, 
creation  and  resurrection,  to  illustrate  the  renewal  of 
sinners,  was  doubtless  intended  to  have  a  peculiar  sig- 
nilicancy. 

But  to  make  the  views  which  are  to  be   taken  of  the 
subject  perfectly  intelligible,  it  is  necessary  to  give  a  par- 
ticular explanation  of  the  terms,  special  and  supernatural. 
A  thing  is  frequently  called  special,  if  it  is  uncommon^ 
or   beyond  what  is  ordinari/.     The  effect  produced    by 
divine   power  in  regeneration,  is  a  heart  to  love  and  obey 
God.     It  is  holiness.     But  this  surely  is  a  very  different 
thing  from  what  is  ordinarily  found  in  man.     Those  who 
continue   in   their  natural  state,  are  wholly  destitute  of 
hoFmess.     And  we  well  know  that  being  horn  again  is 
not  common  to  men.     In  this  particular  sense,  it  would 
seem  that  regeneration  w^ill   cease  to  be  special,  when  it 
takes  place  ordinarily ,  as  we   expect  it  will  in  the   mil- 
lennium.     But    there   is  another   and  a   very  important 
sense  in  which  regeneration  will  deserve  to  be  considered 
as  a  special  work,  even  when   all  men   come  to   be   the 
subjects  of  it.     It  will  be  totally  different  from  any  thing 
naturally  belonging  to  them,   or  which   they   ever  would 
be  the   subjects   of,   without  the   renewing  of  the   Holy 
Ghost.     And  so  the  exercise  of  God'' s,  power  in  this  work 
will   be  special,  inasmuch  as  it  will  be  different  from  any 
exercise  of  his  power  in  the  unrenewed.     But  this  sense 
of  special,  is  neaily  allied  to  the  sense  oi supernatural, — 
the  other  word  by  which  this  exercise  of  divine  power- 
has  been  desicrnated. 

This  word,  as  applied  to  the  present  subject,  has  a 
sense  different  from  miracidous,  which  is  commonly  used 
to  point  Qut  preternatural  events  in  the  material  and  m,-^ 


THE    WORK    OF   DIVINE    POWER.  7 

teUectual  world.  Supernatural  here  relates  to  events  in 
the  moral  ivorld.  Its  precise  meaning  is,  above  that  which 
is  natural.  If  then  we  would  form  a  definite  conception 
of  what  is  siqjer natural,  we  must  first  understand  what  is 
natural.  An  event  is  said  to  be  natural,  when  it  takes 
place  according  to  the  law's  of  nature,  and  in  consequence 
of  those  laws.  There  is  an  established,  regular  mode  of 
operation  in  the  intellectual  and  moral  world,  as  well  as 
in  the  physical.  A  child  learns  to  speak  and  read  by 
natural  means  and  in  a  natural  manner ;  in  other  words, 
according  to  the  lows  of  his  nature,  and  in  consequence  of 
the  mental  and  bodily  constitution  which  God  has  given 
him  :  and  so  there  is  no  need  of  his  beino^  regenerated  in 
order  to  this.  The  feeling  of  pity  and  parental  love  is 
natural,  as  it  spontaneously  arises  in  the  mind  when  the 
proper  circumstances  occur,  in  consequence  of  the  con- 
stitution w^iich  God  has  given  to  man  ;  and  there  is  no 
need  of  regeneration  in  order  to  this.  A  man's  literary 
acquisitions  are  natural,  as  they  result  from  the  efforts 
which  he  makes  in  the  use  of  his  natural  faculties,  with- 
out any  special  influence  from  above.  There  are  also 
various  changes  in  the  habits  and  characters  of  men, 
which  take  place  in  a  manner  perfectly  natural,  such  as 
a  change  from  intemperance  to  temperance,  or  from  in- 
dolence to  industry.  In  a  word  ;  w^iatever  results  from 
causes  naturally  operating  in  man,  or  from  any  principle, 
faculty,  or  disposition  naturally  belonging  to  man,  is  to  be 
considered  as  natural;  and  in  regard  to  anything  of  this 
kind,  there  is  evidently  no  need  of  regeneration. 

If  it  be  asked,  whether  effects  produced  thus  naturally, 
are  dependent  on  God  ;  I  answer;  yes,  entirely  so.  "  Of 
him,  and  through  him,  and  to  him  are  all  things."  The 
agency  of  God  is  universal,  both  in  the  material  and  spir- 
itual world.  But  in  regard  to  natural  events,  the  power 
of  God  operates  according  to  the  uniform  laws  of  nature, 
and  shows  itself  merely  in  those  laws.  Indeed  the  laws 
of  nature  are  to  be  regarded  as  the  established  methods 
of  the  divine  agency.  So  that  God's  having  an  agency 
in  the  events  which  commonly  take  place,  is  perfectly 
consistent  with  those  events  beino^  natural.  When  God 
causes  the  sun  to  rise,  and  the  corn  to  grow  ;  when  he 
causes  the  faculties  of  men  to  increase  in  strength  ;  when 


8  THE    RENEWAL    OF    SINNERS 

he  restrains  the  violence  of  their  passions,  and  improves 
their  amiable  and  useful  dispositions  ;  and  when  he  does 
all  this  in  conformity  with  the  constitution  of  things  in 
the  physical  and  mental  world,  and  without  transcending 
in  any  respect  the  laws  of  nature  ;  then  the  effects  which 
take  place  are  all  natural;  and  it  is  a  wa^wr^/ exercise  of 
divine  power,  from  which  they  result.  Accordingly  by 
a  supernatural  exercise  of  divine  power  is  meant  that 
which  produces  effects  above  what  are  natural. 

Is  then  the  renewal  of  the  sinner's  heart  a  natural 
event?  Is  holiness  a  natural  attribute  of  the  human 
mind  ?  Or  does  man  acquire  it  by  the  mere  exercise  and 
improvement  of  any  of  the  powers,  dispositions  or  feel- 
ings which  he  possesses  in  his  natural  state  ?  To  these 
inquiries  we  must  answer,  No.  And  this  answer,  which 
IS  suited  to  humble  man,  and  to  exalt  the  grace  of  God,  is 
grounded  on  the  following  reason  ;  namely ;  the  scrip- 
tures plainly  represent  all  men  in  their  natural  state  to  be 
without  holiness,  and  the  subjects  of  affections  which  are 
positively  sinful  ;  and  when  any  one  turns  from  s?n  and 
becomes  holy,  the  scriptures  ascribe  this  change  of  char- 
acter, not  to  his  own  efforts,  but  to  a  divine  cause.  The 
apostle  affirms  that  men  are  6y  nature  children  of  wrath ; 
which  they  could  not  be,  if  they  were  in  any  degree  holy. 
Our  Saviour  teaches  tiiat  men,  as  they  are  born  into  the 
world,  are  in  such  a  sinful  state,  that  they  must  be  born 
again  of  the  divine  Spirit,  to  prepare  them  for  the  king- 
dom of  heaven.  But  if  they  were  in  any  degree  holy  in 
that  state  into  which  they  are  brought  by  their  first 
birth;  or  if  they  could  acquire  holiness  by  the  mere  exer- 
cise of  their  natural  powers  ;  what  necessity  would  there 
be  for  another  and  hisher  birth  ? 

For  the  purpose  of  a  still  more  particular  illustration 
of  the  important  proposition  above  advanced,  the  views 
of  Edwards  will  be  subjoined  in  several  extracts  from  his 
treatise  on  Religious  Affections.  (See  Edwards's  Works, 
vol.  iv.  pp.  183 — 136,  First  Am.  Edit.) 

"  Those  gracious  influences  which  the  saints  are 

subjects  of,  and  the  effects  of  God's  Spirit  which  they 
experience,  are  entirely  ahme  nature,  altogether  of  a  dif- 
ferent kind  from  any  thing  which  men  find  within  them- 
selves by  nature,  or  only  in  the  exercise  of  natural  pria- 


THE    WORK    OF    DIVINE    POWER.  9 

ciples ;  and  are  things  which  no  improvement  of  those 
qualifications  or  principles  that  are  natural,  no  advancing 
or  exalting  of  them  to  higher  degrees,  and  no  kind  of 
composition  of  them  will  ever  bring  men  to  ;  because  they 
not  only  differ  from  what  is  natural,  and  from  every  thing 
that  natural  men  experience,  in  degree  and  circumstances, 
but  also  in  kind;  and  are  of  a  nature  vastly  more  excel- 
lent. And  this  is  what  I  mean  by  supernatural^  when  I 
say  that  gracious  affections  are  from  those  influences  that 
are  supernatural." 

"  From  hence  it  follows  that  in  those  gracious  affec- 
tions which  are  wrouo-ht  in  the  midst  of  the  saints  through 
the  saving  influences  of  the  Spirit  of  God,  there  is  a  new 
inward  perception  or  sensation  of  their  minds,  entirely 
different  in  its  nature  and  kind  from  any  thing  that  ever 
their  minds  were  the  subjects  of  before  they  were  sanc- 
tified,   a  sensation  or  perception, — which  could 

be  produced  by  no  exalting,  varying,  or  compounding  of 
that  kind  of  perceptions  or  sensations  which  the  mind  had 
before If  grace  be,  in  the  sense  above  de- 
scribed, an  entirely  new  kind  of  principle,  then  the  exer- 
cises of  it  are  also  entirely  a  new  kind  of  exercises.     And 

if  there  be  in  the  soul  a  new  sort  of  exercises, 

which   no  improvement,  composition,  or  management  of 

what  it  was  before  conscious  of could   produce, 

or  any  thing  like  it ;  then  it  follows  that  the  mind  has  an 
entirely  new  kind  of  perception  or  sensation.  And  here 
is,  as  it  were,  a  new  spiritual  sense  that  the  mind  has, 
or  a  principle  of  a  new  kind  of  perception  or  spiritual 
sensation,  which  is  in  its  whole  nature  as  different  from 
any  former  kinds  of  sensation  of  the  mind,  as  tasting  is 
diverse  from  any  of  the  other  senses  ;  and  something  is 
perceived  by  a  true  saint,,  in  the  exercise  of  this  new 
sense  of  mind  in  spiritual  and  divine  things,  as  entirely 
diverse  from  any  thing  that  is  perceived  in  them  by 
natural  men,  as  the  sweet  taste  of  honey  is  diverse  from 
the  ideas  men  have  of  honey  by  only  looking  on  it,  and 

feeling  it Hence  the  work  of  the  Spirit  of  God  in 

regeneration  is  often  in  scripture  compared  to  giving  a 
new  sense,  giving  eyes  to  see,  and  ears  to  hear." 

"  This  new  spiritual  sense,  and  the  new  dispositions 
that  attend   it,  are  no  new  faculties,  but  are  new  princi- 


10  THE    RENEWAL    OF    SINNERS 

pies  of  nature.  I  use  the  word  principles,  for  want  of  a 
word  of  a  more  determinate  signification.  By  a  principle 
of  nature  in  this  place,  I  mean  that  foundation  which  is 
laid  in  nature,  either  old  or  new,  for  any  particular  man- 
ner or  kind  of  exercise  of  the  faculties  of  the  soul ;  or  a 

natural  habit,   or  foundation  for  action, so  that 

for  a  man  to  exert  the  faculties  in  that  kind  of  exercises 
may  be  said  to  be  his  nature." 

"The  Spirit  of  God  in  all  his  operations  upon  the  minds 
of  natural  men,  only  moves,  impresses,  assists,  improves, 
or  in  some  way  acts  upon  natural   principles  ;    but   gives 

no  new  spiritual  principle So  God  may  greatly 

assist  natural  men's  reason,  in  their  reasoning  about  sec- 
ular things,  or  about  the  doctrines  of  religion,  and  may 
greatly  advance  the  clearness  of  their  apprehensions — in 
many  respects,  without  giving  any  spiritual  sense.  So  in 
those  awakenings  and  convictions  which  natural  men  may 
have,  God  only  assists  conscience,  which  is  a  natural 
principle,  to  do  that  w^ork  in  a  further  degree,  which  it 

naturally  does And  many  other  ways  might  be 

mentioned  wherein  the  Spirit  acts  upon,  assists,  and 
moves  natural  principles  ;  but  after  all,  it  is  no  more  than 
nature  moved,  acted  upon,  and  improved  ;  here  is  nothing 
supernatural  and  divine.  But  the  Spirit  of  God  in  his 
influences  on  the  hearts  of  his  saints,  operates  by  infusing 
or  exercising  new,  divine,  and  supernatural  principles ; 
principles  which  are  indeed  a  new  and  spiritual  nature, 
and  vastly  more  excellent  than  all  that  is  in  natural 
men." 

Such  is  the  representation  of  Edwards,  whose  views 
on  this  subject  are,  in  my  apprehension,  as  nearly  con- 
formed to  the  word  of  God,  as  the  views  of  any  unin- 
spired writer.  According  to  the  infallible  rule  of  our 
faith,  man  is  naturally  in  such  a  state,  that  all  the  feelings 
of  a  moral  nature  which  arise  in  his  mind,  from  the  be- 
ginning to  the  end  of  his  life,  if  he  continues  unrenewed, 
are  sinful.  Let  him  apply  his  rational  powers  to  the 
contemplation  of  divine  things,  and  let  his  belief  be 
speculatively  correct ;  still  he  is  in  such  a  state,  while 
unrcgenerate,  that  those  objects  of  contemplation  will 
excite  no  holy  affections.  "The  carnal  mind,"  (which 
is  the  mind  that  man  has  from  the  bcixinninof,  and  unceas- 


THE    WORK    OF    DIVINE    POWER.  11 

ingly,  in  his  natural  state,)  "  is  enmity  against  God,  and 
is  not  subject  to  his  law,  neither  indeed  can  be."  The 
truths  of  religion,  taught  as  clearly  and  impressively  as 
Jesus  himself  taught  them,  and  the  great  motives  of  reli- 
gion urged  as  skilfully  and  powerfully  as  he  urged  them, 
will  originate  no  right  feelings  in  the  unregenerate  heart. 
Though  man's  reason  may  be  so  improved  as  to  "  under- 
stand all  mysteries  and  all  knowledge  ;"  and  though  his 
conscience  may  be  roused  from  its  slumbers,  and  speak 
plainly  of  his  sins,  and  of  the  judgment  to  come,  and  fill 
him  with  remorse  and  fear  ;  yet  all  this  will  fail  of  sub- 
duing the  stubbornness  of  his  heart,  and  exciting  hatred 
of  sin  and  love  of  holiness.  His  natural  kindness,  grati- 
tude, and  sympathy,  and  all  the  amiable  affections  which 
belong  to  him  as  a  social  being,  may  be  strengthened  and 
refined ;  but  they  will  never  acquire  the  quality  of  holi- 
ness. These  affections  are  of  a  different  nature,  they 
stand  in  a  different  relation,  and  are  designed  for  a  differ- 
ent end,  from  that  holy  affection  which  is  required  by 
the  divine  law.  Though  they  may  be  perfect  in  their 
kind,  and  though  they  may  resemble  holiness  as  to  out- 
ward manifestation  ;  they  make  no  approximation  towards 
it  in  regard  to  intrinsic  character. 

But  why  may  not  strong  convictions  of  conscience  and 
a  deep  sense  of  obligation  to  obey  God  lead  a  man  to 
abandon  sin,  and  to  yield  himself  to  God  in  love  and  obe- 
dience ?  Why  especially  may  he  not  be  excited  to  do 
this,  by  being  fally  satisfied  that  his  ovv'n  happiness  re- 
quires it  1 

In  reply  to  inquiries  like  these,  it  is  sufficient  to  state 
the  well  known  but  tremendous  fact,  that,  on  the  subject 
of  religion,  unconverted  tnen  are  not  governed  either  hy  the 
convictions  of  their  conscience.^  or  by  a  regard  to  their 
future  happiness.  If  the  fact  were  otherwise;  if,  in  their 
feelings  and  conduct,  men  were  governed  by  conscience, 
and  by  a  proper  regard  to  their  own  happiness  ;  how 
could  they  be  charged  with  moral  depravity  1  They 
would  be  what  they  ought  to  be, — heartily  inclined  to  that 
which  is  right, — waiting  only  to  know  what  the  law  of 
God  and  their  own  eternal  welfare  require,  and  ready  in- 
stantly to  do  it.  What  higher  praise  can  any  rational 
creatures  deserve,  than  that  they  always  conform  to  their 


12  THE    RENEWAL    OP    SINNERS 

serious  convictions  as  to  what  is  right,  and  always  pursue 
the  course  which  they  know  will  secure  their  own  eternal 
well-being  ?  This  is  what  the  renewed  man  begins  to  do, 
although,  through  the  remaining  sinfulness  of  his  heart, 
he  continually  falls  short.  When  he  comes  to  the  habit 
of  doing  constantly  what  he  knows  to  be  right,  and  what 
he  knows  will  contribute  to  his  highest  enjoyment  through 
the  whole  of  his  existence ;  he  will  show  that  he  has  ex- 
perienced the  full  effect  of  the  divine  influence,  and  that 
the  work  of  grace  is  consummated.  To  bring  sinners  to 
conform  to  the  dictates  of  an  enlightened  conscience,  is 
the  very  thing  which  the  Holy  Spirit  accomplishes  in  re- 
generation. To  suppose  that  any  sinners  do  this  while 
unregenerate,  is  to  suppose  that  they  do  not  need  regen- 
eration. The  depravity  of  men  shows  itself  in  this  very 
fact,  that  they  cannot  be  induced  to  forsake  sin  either  by 
an  awakened  conscience,  or  by  a  strongly  excited  desire 
of  future  happiness. 

On  this  subject  let  the  appeal  be  made  to  Christians. 
Look  back  to  the  time  previous  to  your  conversion.  Did 
not  your  co'nscience  frequently  admonish  you  of  the  wick- 
edness of  living  without  God,  and  of  your  duty  to  become 
followers  of  Christ  ?  Had  you  not  at  times  a  clear  and 
a  painful  persuasion,  that  endless  misery  would  be  the 
consequence  of  your  continuing  impenitent,  and  that  the 
only  way  to  secure  eternal  happiness  was  to  believe  in 
Christ  and  devote  yourselves  to  his  service  ?  But  did 
any  such  persuasions  of  your  reason,  any  such  convic- 
tions of  your  conscience,  any  such  desires  or  fears,  prove 
effectual  to  make  you  new  creatures,  and  induce  you  to 
obey  the  gospel  ?  Did  you  not  feel  it  to  be  your  condem- 
nation, that  you  knew  God's  will,  but  did  not  do  it  ?  Did 
you  not  discover  the  alarming  fact,  that  your  heart  would 
not  yield  to  God,  though  urged  to  it  by  the  solicitations 
of  conscience,  the  dread  of  punisiimcnt,  and  the  strongest 
desire  of  happiness  ]  Were  you  not  thus  compelled  to 
see,  that  your  heart  was  "  desperately  wicked  ;"  that  its 
disease  was  so  deep  and  inveterate,  that  no  human  means 
whatever  could  cure  it  ?  And  did  you  not,  however 
reluctantly,  come  at  length  to  the  conclusion,  that  there 
was  no  help  for  you  but  in  God  ;  that  whatever  else  was 
done,  unless  he  himself  interposed,  and  by  the  power  of 


THE    WORK    OF   DIVINE    POWER.  13 

his  Spirit  gave  you  a  new  hearty  your  case  was  utterly 
hopeless  1  And  so,  after  all  that  you  of  yourselves  could 
do,  were  you  not  brought,  in  low  prostration  of  soul,  to 
say  ;  Lord  save  me,  or  I  perish.  And  when  you  reflect 
now  upon  what  you  consider  to  have  been  the  renewal 
of  your  heart,  can  you  suppose  that  it  was  the  natural 
result  of  your  own  endeavors,  or  of  the  motives  which 
were  placed  before  you  1  On  the  contrary,  are  you  not 
satisfied,  from  the  most  careful  review  of  the  whole  case, 
that  the  change  in  your  moral  state  was  the  work  of 
God,  and  that  the  actual  influence  which  gospel  motives 
finally  had  upon  you,  and  your  yielding  cordial  obedience 
to  the  divine  commands,  was  owing  altogether  to  the 
renewing  of  the  Holy  Ghost  1 

Let  the  appeal  be  made  to  you,  also,  in  regard  to  your 
present  experience.  Though  you  have  reason  to  think 
yourselves  renewed ;  do  you  not  still  find  the  mere  con- 
victions of  conscience,  and  the  mere  desire  of  happiness, 
insufiicient  to  subdue  the  love  of  sin,  and  to  keep  you  in 
the  way  of  holiness  1  Do  you  not  feel  your  constant 
need  of  an  influence,  above  the  mere  influence  of  reason, 
conscience,  and  self-love,  to  preserve  you  from  disobe- 
dience, and  to  make  you  diligent  and  faithful  1  Have 
you  not  been  taught  by  sad  experience,  that  your  heart 
is  still  so  deceitful,  earthly,  and  selfish,  that  you  cannot 
safely  trust  in  it,  and  cannot  calculate  upon  its  readiness 
to  comply  with  the  dictates  of  conscience,  or  to  do  that 
which  you  see  to  be  indispensable  to  your  happiness  *? 
Is  it  not  more  and  more  manifest  to  you,  that  you  are 
not  sufficient,  of  yourselves,  to  do  any  thing  spiritually 
good,  and  that  all  your  sufficiency  is  of  God  ;  that  instead 
of  relying  upon  your  own  free  agency,  your  own  reso- 
lutions, the  power  of  conscience,  or  the  power  of  self- 
love,  your  wdiole  reliance  must  be  upon  the  influence  of 
the  Spirit ;  and  that  unless  the  Spirit  continually  dwells 
in  you,  you  will  certainly  be  led  astray  by  the  corrupt 
bias  of  your  heart,  and  relapse  into  the  darkness  and  pol- 
lution of  your  natural  state  ?  Now  if  the  means  under 
consideration  have  not  sufficient  power  to  influence 
those  who  are  already  sanctijied  in  part;  how  can  the/ 
be  supposed  sufficient  to  influence  those  v/lio  are  uncon- 
verted, and  wholly  corrupt  ? 

24 


14  THE    RENEWAL    OF    SINNERS 

But  it  may  be  proper  to  make  the  appeal  more  par- 
ticular respecting  the  tinconverted.  Do  they  live  in  sin, 
because  they  are  not  informed  as  to  its  consequences? 
Do  they  refuse  to  repent  and  believe,  because  they  do 
not  know  repentance  and  faith  to  be  their  duty  ?  Do 
they  continue  destitute  of  religion,  because  they  know 
not  that  religion  is  necessary  to  their  happiness,  or  be- 
cause their  conscience  and  self-love  are  asleep  1  If  so, 
then  we  should  expect,  that,  as  soon  as  they  have  the 
requisite  information,  and  conscience  and  self-love  are 
awakened,  they  would  forthwith  repent  and  become  the 
followers  of  Christ.  But  how  far  otherwise  is  it  in 
fact !  There  are  multitudes  of  unconverted  persons,  to 
whom  there  is  no  lack  of  information  respecting  the 
truths  of  religion ;  whose  conscience  is  awake ;  who 
have  a  strong  desire  for  happiness,  and  dread  of  misery, 
and  a  full  conviction  that  there  is  no  other  way  to  secure 
the  former  and  avoid  the  latter,  than  to  repent  of  their 
sins,  and  believe  in  the  Lord  Jesus  Christ ;  who  yet  do 
not  repent  and  believe.  They  are  in  truth  the  subjects 
of  a  moral  disorder,  which  will  never  be  remedied  by 
any  mere  human  means.  They  have  a  heart  of  stone, 
which  nothing  short  of  omnipotence  can  ever  take  away. 
This  is  a  matter  of  fact ;  and  sinners  themselves  find  it 
so,  when  they  obtain  just  views  of  their  own  hearts.  If 
any  one  doubts  this,  and  supposes  the  heart  to  be  naturally 
in  such  a  state  that  it  can  be  gained  over  to  the  love 
of  God,  without  the  renewing  of  the  Holy  Ghost ;  let  him 
make  the  trial,  either  upon  his  fellow  creatures,  or  upon 
himself. 

As  sinners  would  be  most  likely  to  be  induced  to  re- 
pent by  self-love,  or  a  regard  to  their  own  happiness ;  it 
may  be  proper  to  inquire  a  little  farther,  whether  self- 
love  actually  has  this  influence.  It  is  granted,  that  there 
are  various  natural  affections,  which  are,  in  themselves, 
both  innocent  and  useful.  But  in  a  depraved  moral 
agent,  are  not  all  these  innocent  affections  made  subser- 
vient to  a  controlling  and  supreme  affection,  which  is 
morally  evil  %  And  what  is  this  supreme  affection,  but 
selfishness  1  As  the  sinner  does  not  love  God  supremely, 
it  must  be  that  he  supremely  loves  himself.  If  he  were 
holy,  his  love   for  himself  would  be  just,  and  well  regu- 


THE    WORK    OF   DIVINE    POWER.  15 

lated,  and  wholly  subservient  to  his  love  for  God.  But 
self-love,  as  it  actually  exists  in  the  sinner,  is  very  differ- 
ent from  that  aifection  for  himself,  which  would  exist  in 
him  if  he  were  holy.  It  may  be  called  by  the  same  name ; 
but  neither  in  its  operations,  nor  in  its  relation  to  char- 
acter, is  it  the  same  thing.  Not  being  accompanied  with 
love  to  God,  the  sinner's  love  for  himself  becomes  su- 
preme, and  of  course  sinful.  There  never  was  an  unre- 
newed sinner,  who  did  not  so  love  himself,  that  he  would 
rather  see  God's  honor  sullied,  than  his  own,  and  be 
more  afflicted  to  have  his  own  interest  injured,  than  the 
interest  of  God's  kingdom.  And  as  the  ruling  affection 
of  his  heart  is  thus  in  all  circumstances  at  variance  with 
the  divine  law ;  how  can  it  originate  love  to  God  ?  Sup- 
pose it  acquires  a  high  degree,  of  activity  and  strength. 
Will  it  therefore  be  less  inclined  or  less  able  to  maintain 
its  ow^n  supremacy  1  Or  suppose  it  is  for  a  time  weak- 
ened and  suppressed  7  Can  it  have  more  power  to  excite 
love  to  God,  because  it  is  feeble  and  inactive  ?  In  a  word, 
can  such  a  desire  for  happiness,  as  an  unrenewed  sinner 
has,  lead  him,  by  its  own  influence,  to  exercise  an  affec- 
tion entirely  different  from  any  v/hich  ever  existed  in  him 
before,  and  produce  a  relish  for  a  kind  of  enjoyment 
which  before  was  an  object  of  disgust  1  Let  Christians 
say,  and  let  the  inspired  writers  say,  whether  true  con- 
version results  from  such  a  cause. 

That  the  renewal  of  the  heart  is  not  the  natural  result 
of  any  of  the  affections  which  man  possesses,  nor  of  any 
of  the  means  v/hich  he  uses  in  his  unregenerate  state, 
but  the  result  of  a  supernatural  operation  of  divine  power, 
is  a  truth  which  is  so  essential  in  the  Christian  system, 
and  which  cannot  be  denied  without  consequences  so 
hurtful,  that  it  will  be  proper  to  adduce  a  few  additional 
arguments  in  its  support. 

Our  Saviour  says,  "  No  man  can  come  unto  me,  except 
the  Father  who  hath  sent  me,  drav/  him ;" — a  clear  proof 
of  the  absolute  necessity  of  divine  inlluence,  in  order  to 
the  exercise  of  faith.  The  passage  shows  that  there  can 
be  no  instance  of  coming  to  Christ,  except  as  an  effect  of 
the  operation  of  divine  power.  There  must  be  the  clraw- 
ing  of  the  Father. 

The  same  is  implied  in  the  provision  which  God  has 


16  THE    RENEWAL    OF    SINNERS 

made  for  our  renovation.  He  has  introduced  a  dispen- 
sation of  grace,  an  important  part  of  which  is,  that  the 
Holy  Spirit  is  sent  forth  to  sanctify  the  heart.  But  why 
has  God  made  this  special  provision,  and  so  emphatically 
taught  us  that  our  renewal  to  holiness  depends  upon  it, 
if  we  have  within  ourselves  all  that  is  necessary  to  our 
own  renovation  1 

And  what  is  the  account  which  the  sacred  writers 
give  of  the  change  itself?  They  teach  that  Christians 
are  created  anew  ;  that  they  are  raised  from  the  dead  ; 
that  they  have  a  spiritual  life,  of  which  they  were  wholly 
destitute  before ;  that  whereas  they  were  once  blind 
and  deaf,  they  now  see  and  hear  ;  that  old  things  are 
passed  away,  and  all  things  become  new.  These  repre- 
sentations are  intended  to  make  a  stroncr  and  vivid  im- 
pression  of  the  peculiarity  and  greatness  of  tlie  change 
which  takes  place.  And  they  imply,  too,  the  act  of 
God's  power  in  producing  it.  For  how  can  it  be  sup- 
posed that  such  a  change  results  from  any  thing  in  man  ? 
If  we  should  suppose  this,  we  should  quickly  find  our 
supposition  contradicted  by  the  word  of  God,  and  should 
be  taught  that  our  reliance  must  be,  not  on  him  that 
willeth,  nor  on  him  that  runneth^  hut  on  God  ivho  showetk 
mercy. 

The  doctrine  here  maintained,  may  be  illustrated  by 
the  experience  of  eminent  Christians  in  all  ages.  They 
have  spoken  of  it  as  a  matter  of  inward  conviction,  and, 
in  some  respects,  a  matter  of  consciousness,  that  the  heart 
is  renewed,  not  by  human  means,  but  by  the  power  of 
God.  It  may  be  useful  to  refer  to  a  few  individuals, 
whose  conversion  was  most  distinctly  marked,  and  whose 
religious  experience  has  been  faithfully  recorded. 

St.  Augustine,  who  lived  in  the  fourth  century,  will 
first  be  mentioned.  He  had,  as  he  informs  us,  long  and 
distressing  convictions  of  sin,  and  under  the  influence  of 
his  natural  conscience,  fear  of  punishment,  and  desire 
of  happiness,  was  roused  to  various  and  earnest  efforts  ; 
but  found  himself  totally  disappointed  and  baffled  by  the 
invincible  corruption  of  his  heart,  and  was  at  last  brought 
to  despair  of  any  relief  from  his  own  power. 

The  next  who  will  be  mentioned,  is  Ilalyburton  ;  an 
eminent  minister  of  Scotland,  and  Professor  of  Divinity 


THE    WORK    OF    DIVINE    POWER.  17 

in  the  University  of  St.  Andrews,  near  the  beginning  of 
the  last  century.     Dr.    Watts,  who   particularly  recom- 
mends   the    biography  of  this   distinguished   servant  of 
Christ,  says  ;  "  Here  you  may  see  the  crooked  and  per- 
verse workings  of  a  carnal  heart  in  a  state  of  nature,  the 
subtile  twinings  of  the  old  serpent  to  keep  the  soul  from 
God,  and  all  the   counter  workings  of  sovereign  grace, 
which  in  the   end   appears  victorious."     "  The  book  is 
valuable,"  he  says,  "as  it  contains  an  account  of  an  evan- 
gelical  conversion,  after  the  author  had  long  been  strug- 
gling with  sharp  convictions  of  conscience,  and  laboring 
long  under  sharp  agonies  and  terrors.      He   had   been 
fighting  with  guilt  and  corrupt  nature,  to  obtain  holiness 
and  peace,   by  all  the  methods  which  the  reason  of  man 
would  naturally  suggest,  and  by  the  doctrines  and  duties 
of  the   gospel   itself,    used   in  a  more  legal  way  ;    and 
found  his  repeated  labors  all  in  vain,  and  his  work  still 
to  begin." — "  In  these  writings,  Halyburton  describes  at 
large,  the  utter  insufficiency  of  all  convictions,  and  awak- 
ening words  and  providences,  all  tears  and  repentances, 
all  religious  duties,  public  and  private,  all  vows  and  pro- 
mises, covenants  and  bonds ; — and  how  sin  prevailed  and 
triumphed  over  them  all. — -All  these  left  him  still  under 
the  power  of  sin,  and  near  to  despair,  till  it  pleased  God 
to  open  his  eyes  to  behold  the  mercy  of  the  gospel,  as 
the  w"ay  of  holiness  and  peace ;  till  divine  grace  brought 
him — as  a  dying  sinner,  empty  of  all  good^  and  helpless,  to 
the  full  salvation  that  is  in  Christ,  and  sweetly  constrained 
him  to  receive   holiness   and    peace  together."      Watts 
then  adds,  "  Though  I  dare  not  confine  the  workings  of 
the  blessed  Spirit,  who  is  infinitely  free  and  various  in 
his  operations,  and  conforms  his  workings  in  many  souls 
to  their  lower  degrees  of  evangelical  knowledge,  and  to 
their  natural  tempers  ;    yet  it  is  my  judgment  that  such 
a  conversion  as  this  author  experienced,  is  always  more 
frequent,  where   the   gospel  obtains  in  its  purest   light, 
and  its  divinest  glory."     Thus  far  the  remarks  of  Watts 
have  been  given.     The  account  will  be  closed  with  the 
reflections  of  Halyburton  himself. 

*'  My  exercises,"  he  says,  "  afford  rae  full  confirmation 
of  the  truths  opposed  by  Pelagians  and  others,  concern- 
ing man's  inability  to  good,  and  the  corruption  of  bis 

24* 


W  THE    RENEWAL    OF    SINNERS 

nature.  When  I  read  and  hear  their  high  swelling 
words  of  vanity,  in  commendation  of  man,  and  in  praise 
of  his  free  will  to  good,*  and  when  I  hear  their  specious- 
like  arguments, — I  have  no  reason  to  be  shaken.  Will 
they  dispute  me  out  of  my  senses  ?  May  I  not  believe  the 
word  of  God? — Or  must  I  distort  the  scriptures,  to  make 
places  which  appear  unfavorable  to  their  notions  of  free 
will,  accord  with  them  ? — If  they  will  not  allow  scrip- 
ture to  be  its  own  interpreter,  'tis  safer,  at  least  in  these 
things  which  conscience  may  know,  to  admit  experience 
to  comment,  rather  than  reason  proceeding  upon  ab- 
stract notions. — And  where  scripture  and  experience 
join,  there  we  have  the  fullest  confirmation.  As  for  me, 
I  find  more  solid  truth  in  that  one  scripture,  which  tells 
us,  The  heart  is  deceitful  above  all  things,  and  desperately 
wicked,  than  in  many  volumes  of  idle,  anti-scriptural  no- 
tions, reared  upon  the  subtile  arguings  of  men  who  have 
never  seen  the  plague  of  their  own  hearts.  Woful  ex- 
perience obliges  me  to  acknowledge  to  my  shame,  that 
I  never  looked  towards  the  Lord's  way,  except  when  he 
drew  me.  In  my  natural  state,  my  heart  cleaved  to 
what  the  light  of  my  conscience  opposed.  Thus  I  was 
of  them  that  rebel  against  the  light.  When  I  was 
brought  into  a  strait,  I  betook  myself  to  any  shift,  rather 
than  to  Christ.  Though  the  work  of  my  conversion 
was  congruous  to  reason,  it  was  far  above  the  power  of 
nature.  I  cannot  ascribe  its  rise  or  progress  to  myself; 
for  it  was  what  I  sought  not,  I  thought  not  of,  I  liked 
not;  yea,  it  was  what  I  hated,  feared,  avoided,  opposed. 
I  cannot  ascribe  it  to  any  outward  means.  The  strongest 
failed — the  weakest  wrought  the  effect.  But  the  work 
was  carried  on  by  the  secret,  indiscernible  power  of  him, 
who  is  like  the  wind  bloioing  ivhere  it  listeth.  The  word, 
that  awakened  me,  was  the  voice  of  him  who  maketh 
the  dead  to  hear.  The  light  that  shone,  was  the  candle 
of  the  Lord,  tracing  a  deceitful  and  unsearchable  heart 
into  all  its  turninors  and  windincrs.  The  work  was  the 
'work  of  one  who  is  every  where,  and  knows  every  thing. 
It  was   uniform,    though    variously    carried    on    through 

many  interruptions,  over  many  oppositions,   for   a   long 

. , — — . — ^ — . — 

*  The  plirase  doubtless  mecunt,  awiU  free  from  moral  corruption,  or  from 
biasl0£ml. 


THE    WORK    OF    DIVINE    POWER.  19 

time,  by  means  seemingly  weak,  yea,  seemingly  impro- 
per, and  suitable  only  for  him  whose  ways  are  in  the 
sea,  and  whose  footsteps  are  not  known.  It  was  a  bush 
burning,  but  not  consumed.  It  was  a  spark  maintained, 
though  floods  continually  poured  on  it  to  extinguish  it. 
This  is  the  Lord's  doing,  and  it  is  wondrous  in  our  eyes." 
There  is  hardly  any  case  among  Christians  which 
shows  more  clearly  the  nature  and  the  cause  of  the 
change  which  takes  place  in  regeneration,  and  its  con- 
sequences in  a  holy  life,  than  the  case  of  David  Brain- 
erd.  From  the  account  he  has  given  us  of  his  own  con- 
version, we  learn  that  the  change  which  took  place  in  the 
temper  of  his  mind,  was  not  produced  by  his  own  exer- 
tions. Probably  these  exertions  were  as  great,  and  at- 
tended with  as  stroncr  an  excitement  of  all  his  faculties 
and  all  his  natural  affections,  as  in  any  unrenewed  person 
whatever.  And  besides  this,  his  endeavors,  such  as  they 
were,  to  change  his  own  heart  and  to  brincr  himself  to 
love  God,  were  made  with  the  advantag^e  of  much  cor- 
rect  speculative  knowledge.  Of  his  conduct  soon  after 
he  began  to  feel  the  importance  of  religion,  he  says  :  "  My 
manner  of  life  was  now  wholly  regular,  and  full  of  reli- 
gion, such  as  it  was;  for  I  read  my  Eible  more  than 
twice  through  in  the  course  of  a  year — spent  much  time 
every  day  in  prayer,  and  other  secret  duties — gave  great 
attention  to  the  word  preached,  and  endeavored  to  my 
utmost  to  retain  it."  After  that,  he  had  an  increasinor 
conviction  of  his  sinfulness  and  dan2;er,  and  of  the  diffi- 
culty  of  his  conversion.  Still  he  says,  "I  used  ta 
pi'ay  and  perform  other  duties  with  great  earnestness, 
and  hoped  by  diligence  and  watchfulness  soon  to  gain 
the  point.  Sometimes  after  enlargement  in  duty,  and 
considerable  affection,  I  hoped  I  had  made  a  good  step 
towards  heaven,  and  imao;ined  that  God  would  hear 
such  sincere  cries^  as  I  called  them."  At  a  particular 
time,  he  set  apart  a  day  for  secret  fasting  and  prayer, 
and  spent  the  day  in  almost  incessant  cries  to  God 
for  mercy.  Thus  he  continued  for  some  time  to  put 
forth  very  earnest  endeavors  to  bring  himself  into  a  bet- 
ter state  of  mind  ;  but  his  endeavors  ended  in  total  dis- 
appointment. He  says,  "  I  saw  that  these  projects  were 
v^in,  and  that  I  could  contrive  nothing  for  my  own  re- 


20  THE    RENEWAL    OF    SINNERS 

lief."  In  this  way,  he  says,  he  was  effectually  and  ex- 
perimentally taught,  that  there  could  be  no  ivay  prescribed, 
whereby  a  natural  man  could,  of  his  oimi  strength,  obtain 
that  ivhich  is  supernatural.  He  finally  came  to  a  state  of 
mind  which  he  thus  describes ;  "  I  at  once  saw  that  all 
my  contrivances  and  projects  to  procure  deliverance  and 
salvation  for  myself,  were  utterly  in  vain ;  I  was  brought 
quite  to  a  stand,  as  finding  myself  utterly  lost.  ,1  saw 
that  it  was  forever  impossible  for  me  to  do  any  thing 
towards  helping  or  delivering  myself  I  saw  that,  let 
me  have  done  what  I  would,  it  would  no  more  have 
tended  to  my  helping  myself,  than  what  I  had  done.  I 
had  the  greatest  certainty  that  my  state  was  forever 
miserable,  for  all  that  I  could  do,  and  wondered  that  I 
had  never  been  sensible  of  it  before."  It  was  when  he 
had  thus  given  up  all  expectation  of  relief  from  his  own 
efforts  ;  when  he  was  brought  to  see  himself  lost  and 
helpless ;  when  his  former  feelings  were  gone,  and  he 
had  left  off  all  his  selfish  and  resolute  endeavors  to  bring 
himself  into  a  better  state, — it  was  then,  as  he  loas  icalk- 
ing  in  a  dark,  thick  grove,  that  unspeakable  divine  glory 
seemed  to  open  to  the  view  of  his  soul.  He  says,  "  it  was 
a  new  inward  apprehension  of  God,  such  as  I  never  had 
before.  I  stood  still,  wondered,  and  admired.  My  soul 
rejoiced  with  joy  unspeakable,  to  sec  such  a  God ;  and  I 
was  pleased  and  satisfied,  that  he  should  be  God  over 
all  forever  and  ever.  My  soul  was  so  captivated  with 
his  excellence,  loveliness,  greatness,  and  his  other  per- 
fections, that  I  was  even  swallowed  up  in  him.  I  felt 
myself  in  a  new  world.  The  way  of  salvation  opened  to 
me  with  such  infinite  wisdom,  suitableness,  and  excel- 
lence, that  I  wondered  I  should  ever  think  of  any  other 
way.  I  was  amazed  that  I  had  not  dropped  my  own 
contrivances,  and  complied  W'ith  this  blessed,  excellent 
way  before." 

Consider  now,  the  nature  and  the  greatness  of  the 
change,  which  Brainerd  experienced  ;  consider  the  cir- 
cumstances and  the  consequences  of  it ;  and  then  say, 
whether  it  was  the  natural  result  of  any  of  the  attributes 
of  character  which  he  possessed,  or  of  the  efforts  which 
he  made,  in  his  unrenewed  state.  If  it  was,  then  his  own 
consciousness  was  not  worthy  to  be  trusted,  and  his  deep 


THE    WORK    OF    DIVINE    POWER.  21 

conviction  respecting  his  own  natural  state,  and  the  de- 
liberate view  which  he  took  of  his  conversion,  were 
erroneous. 

One  point  will  be  noticed,  which  Brainerd  maintained 
very  decidedly ;  namely,  that  his  regeneration  was  not 
brought  about  by  the  influence  of  self-love.  He  was  so 
far  from  considering  his  natural  self-love  as  the  instru- 
ment of  his  conversion,  that  he  looked  upon  it  as  a  hin- 
drance. He  found  that  this  affection,  as  it  existed  in  his 
unrenewed  heart,  was  a  regard  to  his  own  interest, 
exclusive  of  all  proper  regard,  to  God  ;  that  it  was  sii- 
preme  love  to  himself.  He  says, — "  I  saw^  that  self-inter- 
est had  led  me  to  pray,  and  that  I  had  never  once  prayed 
from  any  respect  to  the  glory  of  God."  The  self-inter- 
est he  spoke  of  was  not  a  worldly  interest,  but  his  own 
safety  and  happiness  in  a  future  state.  "  I  saw,"  he  says, 
"  that  there  was  no  necessary  connection  between  my 
prayers,"  (i.  e.  the  prayers  he  offered  up  before  conver- 
sion,) "  and  the  bestowment  of  divine  grace  upon  me  ; 
that  there  was  no  goodness  in  them,  and  this  because  they 
were  not  performed  from  any  love  to  God.  I  saw  that  I 
had  been  heaping  up  my  devotions,  pretending,  and 
sometimes  really  thinking,  that  I  was  aiming  at  the  glory 
of  God ;  whereas,  I  never  once  truly  intended  it,  but  my 
ow^n  happiness."  Thusy  in  his  view,  self-love,  or  regard 
to  his  own  happiness,  as  it  existed  and  operated  in  his 
unsanctified  heart,  was  an  obstacle  to  his  salvation,  and 
rendered  all  the  duties  prompted  by  it,  unacceptable  to 
God. 

And  what  effect  was  produced  by  his  correcting  his 
errors,  and  acquiring  more  just  speculative  views  of 
divine  things  ?  Not  his  conversion  ;  not  any  diminution 
of  his  sinfulness.  The  effect  was  to  disclose  the  wicked- 
ness of  his  heart,  and  to  make  his  latent  enmity  against 
God  visible  and  active. 

The  history  of  the  conversions  which  have  taken  place 
in  the  present  age,  and  in  all  past  ages,  confirms  the 
truth  of  the  doctrine,  that  the  renewal  of  the  sinner's 
heart  is  effected,  not  by  the  efficacy  of  natural  means, 
but  by  the  supernatural  operation  of  divine  power.  The 
more  attentively  we  study  this  history ;  and  the  more  we 
become  acquainted  with  our  own  hearts,  and  with  the 


22  THE    RENEV7AL    OF    SINNERS 

scriptures  ;  the  more  shall  we  be  convinced,  that  salva- 
tion is  of  God.  To  impress  this  sentiment  indelibly  upon 
the  mind,  is  the  object  of  the  extended  remarks  which 
have  now  been  made. 

The  fourth  position  to  be  taken  is,  that  the  power  of 
God  in  the  renewal  of  sinners  is  exercised  in  a  sovereign 
manner.  By  this  is  meant,  that  those  who  are  regenera- 
ted by  divine  power,  are  no  more  deserving  of  the  favor 
bestowed  upon  them,  and  of  themselves  no  more  inclined 
to  turn  from  their  sins,  than  those  who  are  left  to  perish. 
The  reason  why  one  man  is  renewed,  rather  than  others, 
cannot  be  found  in  any  attribute  of  his  character,  or  in 
any  exercise  of  his  understanding,  his  affections,  or  his 
will.  Unquestionably,  God  who  is  infinitely  wise,  has  a 
good  reason  for  all  that  he  does.  But  the  reason  of  his 
conduct  in  this  case,  as  in  many  others,  lies  concealed  in 
his  own  mind.  He  acts  according  to  his  own  good  plea- 
sure, agreeably  to  the  declaration  which  he  made  to 
Moses,  and  which  was  quoted  by  the  apostle  and  applied 
to  this  very  subject;  I loill  have  mercy  on  whom  I  will 
have  mercy ^  and  I  ivill  have  compassion  on  lohovi  I  will 
have  compassion.  The  same  thing  is  taught  in  another 
place,  where  the  apostle  says,  that  God  calls  and  saves 
me?!,  not  according  to  their  works,  hut  according  to  his 
own  purpose  and  grace ;  and  in  another  place  still,  where 
he  says,  that  God  acts  in  this  matter,  according  to  the 
good  pleasure  of  his  ivill.  The  representation  made  in 
these  and  other  passages,  of  the  manner  in  which  God 
exercises  his  power  in  renewing  the  hearts  of  sinners,  is 
suited  to  destroy  the  pride  of  man,  and  to  lay  him  low  in 
self  abasement,  and  at  the  same  time  to  secure  to  the  in- 
finite and  sovereign  God  the  whole  glory  of  human  sal- 
vation. 

The  ffth  position  is,  that  the  act  of  divine  power,  by 
which  sinners  are  renewed,  is  a  benevolent  act.  The 
same  apostle,  who  so  magnifies  the  power  of  God  in  our 
renovation,  uses  equally  strong  terms  to  set  forth  his 
love.  "  God,"  he  says,  "  who  is  rich  in  mercy,  for  his 
great  love  wherewith  he  loved  us,  even  when  we  were 
dead  in  sins,  quickened  us."  And  again,  "  When  the 
kindness  and  love  of  God  our  Saviour  towards  man  ap- 
peared, not  by  works  of  righteousness  which  we   have 


THE    WORK    OF    DIVINE    POWER.  23 

done,  but  according  to  his  mercy  he  saved  us,  by  the  wash- 
ing of  regeneration  and  renewing  of  the  Holy  Ghost." 
God  exercises  his  power  in  this  work  for  the  purpose  of 
promoting  the  present  and  everlasting  happiness  of  men. 
He  first  makes  them  holy,  and  then  fills  them  with  a 
peace  which  passeth  understanding,  and  which  is  a  fore- 
taste of  the  blessedness  of  heaven. 

The  act  of  God's  power  in  renewing  the  heart  is  an 
act  of  benevolence,  not  only  to  those  who  are  renewed, 
but  to  others.  It  conduces  to  the  happiness  of  God's  holy 
kingdom.  "  There  is  joy  in  the  presence  of  the  angels 
of  God  over  one  sinner  that  repenteth."  There  is  joy 
too  among  the  saints  on  earth.  By  the  conversion  of 
sinners,  God  causes  a  tide  of  spiritual  joy  to  roll  through 
his  holy  empire.  And  God  himself,  being  infinitely  more 
benevolent  than  any  of  his  creatures,  enjoys  a  happiness 
infinitely  superior  to  theirs,  in  the  good  which  he  bestows 
on  the  redeem.ed.  In  view,  then,  of  the  act  of  God's 
power  in  renev/ing  sinners,  we  may  well  exclaim,  heliold 
what  manner  of  love  ! 

Sixth  position.  In  renewing  the  hearts  of  sinners,  God 
exerts  his  poiver  in  a  manner  perfectly  congenicd  to  their 
nature^  as  intelligent  and  moral  beings. 

Both  reason  and  scripture  teach,  that  the  whole  crea- 
tion is  the  effect  of  God's  pov/er,  and  the  sphere  of  his 
constant  operation.  But  the  most  important  sphere  of 
his  operation  is  the  mind.  This  being  of  far  higher  mo- 
ment than  the  material  world,  it  is  proportionably  of 
higher  moment  that  his  dominion  and  control  should  be 
extended  over  it.  The  sacred  writers  teach,  that  God 
is  perfectly  qualified,  by  ttie  glorious  attributes  of  his 
character,  to  exercise  such  a  dominion  and  control,  and 
that  he  does  in  fact  exercise  it ;  particularly  that  he 
exerts  an  effectual  influence  in  the  kingdom  of  grace, 
renevv^ing  the  heart,  guiding  the  thoughts,  rectifying  the 
dispositions,  and  impressing  the  soul  with  the  divine 
image.  But  it  is  the  apprehension  of  some,  that  the  hu- 
man mind  is  in  danger  of  being  deprived  of  its  proper 
agency,  and  thrown  into  a  disordered  state,  by  such  an 
exercise  as  has  been  described,  of  the  infimite  power  of 
God  upon  it  or  within  it.  But  this  apprehension  is  evi- 
dently one  which  did  not  occur  to  the  inspired  writers. 


24  THE    RENEWAL    OF    SINNERS 

When  they  make  the  strongest  representations  of  the 
divine  power  in  the  renovation  of  sinners,  there  is  not  the 
least  appearance  of  their  having  ever  thought  or  sus- 
pected, that  such  an  operation  of  power  is  at  all  incon- 
sistent with  the  intelligent  nature  of  man,  or  with  the  per- 
fect exercise  of  all  his  rational  and  moral  powers.  Infidel 
philosophers,  and  others  who  reason  as  falsely  as  they, 
may  think  they  see  an  inconsistency ;  but  the  prophets 
and  apostles  saw  none.  And  there  is  none  in  reality. 
The  influence  which  we  exert  over  our  fellow  creatures 
may  indeed  be  such  as  to  interfere  with  their  proper 
agency,  and  to  derange  or  shackle  their  intellectual  and 
moral  faculties.  The  minds  of  men  may  be  discomposed 
and  agitated  and  thrown  into  confusion  by  their  ovi^n  pas- 
sions, or  by  the  influence  of  injudicious  or  enthusiastical 
teachers,  or  the  influence  of  the  wicked  one.  But  this 
effect  is  never  produced  by  the  influence  of  the  Holy 
Spirit.  The  more  powerful  and  efficacious  that  influence, 
the  farther  removed  are  they  who  experience  it  from  all 
mental  irregularities,  and  the  more  perfectly  do  they  at- 
tain to  intellectual  and  moral  order. 

That  man's  agency  is  not  superseded  but  directly 
implied  in  conversion,  is  manifest  from  the  consideration 
that  the  change  itself,  which  one  class  of  texts  represent 
as  the  effect  of  divine  influence,  is  represented  by 
another  class  as  the  duty  of  man,  and  is,  with  divine 
authority,  required  of  him  as  his  proper  work.  "  Make 
you  a  new  heart  and  a  new  spirit ;" — (the  very  same 
thing  which  God  promises  to  give.  Ezekiel,  xi.  19.) 
"  Repent  and  be  converted."  These  are  only  a  speci- 
men. And  there  are  other  texts  which  directly  assert 
the  agency  of  those  who  are  converted.  Acts,  ix.  35. 
"  All  who  dwelt  at  Lydda  and  Saron  saw  him,  and  turned 
to  the  Lord."  Acts,  xi.  21.  "And  the  hand  of  the 
Lord  was  with  them,  and  a  great  multitude  believed  and 
turned  to  the  Lord."  1  Thess.  i.  9.  "  How  ye  turned 
to  God  from  idols."  In  the  same  manner  repentance  is 
represented  as  the  act  of  the  penitent.  These  repre- 
sentations correspond  with  the  experience  of  Christians, 
who  are  conscious  of  repenting,  believing,  and  turning  to 
the  Lord  ;  conscious  of  actually  performing  these  duties  ; 
not  indeed  of  themselves,  independently  of  God,  but  as 


THE    WORK    OF    DIVINE    POWER.  25 

influenced  hy  his  Spij'if.     In  the  affair   of  repentance  or 
conversion,  there  are  two  agents   concerned,    God    and 
man.     God  is  the  supreme  cause  of  conversion  ,  man,  the 
subject.     God  converts  the  sinner  ;  the  sinner,  thus  influ- 
enced, turns  to  God.     These  two  things  are   as  perfectly 
consistent,  as  cause  and  effect  in  any  other  case.     They 
neither  interfere  with   each   other,   nor   in   the  least  de- 
tract  from  each  other.      The  divine  agency   is  perfect, 
and   is  the   effectual   cause   of  the    sinner's    conversion. 
While  the  sinner   has,  on   his  part,  a  real,  though  a  de- 
pendent agency  ;  but   none   the  less  real,  and  none  the 
less  complete,   on  account  of  its  dependence  ;  because 
that    dependence    takes    away    nothing,    and    obstructs 
nothing,   which   belongs  to  moral   agency.      He   works 
out  his   salvation,  while  God  worketh  in  him  both  to  will 
and  to  do.     A  moral  agent  has  various  attributes,  such  as 
reason,  conscience,  affections,  and  the  power  of  delibera- 
tion and  choice  ;  is  voluntary  ;  acts  not  from  constraint, 
but  from  the  influence   of  motives.     These  are  the  chief. 
Now  the  divine  agency  neither  takes  away  nor  diminishes 
any  of  these.     To  say  that,  if  God's  agency  is  the  cause 
of  holiness  in  man,   then  man  cannot  be  a  moral  agent, 
is  to  say,  that  man  cannot  be  a  moral  agent,  unless  he  is 
independent ;  that  is,  unless  he  ceases  to  be  a   creature, 
and  acquires  the  peculiar  attributes  of  the  Creator.     Bat 
if  we    apply   ourselves    to   the    study   of    the    scriptures 
with  Christian  candor  and  with  the   spirit  of  prayer,  we 
shall   be   perplexed  with  no  important  difficulty  on  this 
subject.     We   shall  clearly  see,  that  while  the  agency  of 
God  in  renewincr  the  hearts  of  sinners  is  an  everlastincr 
honor   to   his  grace,  it  is  perfectly  congruous  to  their  in- 
telligent nature,  and  perfectly  consistent  with  the  highest 
views  of  their  agency. 

It  is  the  common,  practical  sentiment  of  Christians, 
that  the  manner  of  God's  exerting  his  power  in  the  work 
of  sanctification  is  such  as  has  now  been  represented. 
They  never  find  any  thing  in  their  experience,  which 
leads  them  to  think  that  the  influence  of  the  Holy  Spirit 
does  the  least  violence  to  their  moral  nature,  or  that  it 
ever  interrupts  or  suspends  their  moral  agency.  How 
high  soever  the  degree  in  which  the  power  of  God's 
Spirit  has  operated  on  them,  they  wish  to  experience  its 


2 


o 


26  THE    RENEWAL    OF    SINNERS 

operations  in  a  still  higher  degree  ;  being  fully  persuaded, 
that  the  omnipotence  of  the  Holy  Spirit  is  the  only  thing 
which  can  effectually  deliver  them  from  the  slavery  of 
sin,  and  restore  their  minds  to  freedom,  regularity  and 
vigor.  They  regard  the  renewing  agency  of  the  Spirit 
as  a  blessing  of  infinite  value.  They  crave  it  as  the  life 
of  their  souls.  Instead  of  setting  limits  to  the  divine 
influence  which  they  would  have  exercised  over  their 
minds,  they  wish  that  all  their  dispositions,  habits, 
thoughts,  desires,  active  principles,  faculties,  yea,  their 
whole  character  and  state,  may  be  constantly  moulded, 
directed,  and  swayed  by  the  almighty  energy  of  God's 
Spirit.  To  that  divine  energy  they  yield  themselves  up 
without  reserve,  aspiring  after  higher  and  higher  measures 
of  it.  They  desire  this  healing,  purifying  influence  to 
be  exercised,  not  out  of  their  minds,  but,  where  it  is 
needed,  ivithin  their  minds  :  and  far  from  fearincr  that 
such  an  exercise  of  omnipotence,  or  the  new  spiritual 
aflfection  which  it  imparts,  may  infringe  their  own  agency, 
they  feel  that  they  never  shall  have  any  right  agency 
without  it,  and  that  the  mightiest  operations  of  divine 
power  will  produce  no  other  effect,  than  to  remedy  their 
spiritual  diseases,  and  adorn  them  with  the  beauties  of 
holiness. 

Seventh  position.  In  the  icork  of  regeneration^  God 
exerts  his  poiver  in  a  manner  perfectly  consistent  with  the 
use  of  proper  means.  Indeed  the  means  which  God  has 
appointed,  are  not  only  consistent  with  the  special  influ- 
ence of  the  Spirit,  but,  when  made  effectual,  they  always 
evince  the  necessity  of  that  influence,  and  illustrate  its 
greatness.  The  means  of  conversion  and  sanctification 
are  included  in  divine  truth.  Now  when  divine  truth 
takes  effect,  it  enlightens  the  minds  of  men,  and,  amonor 
other  things,  shows  them  the  dreadful  fact,  that  they  are 
dead  in  trespasses  and  sins;  that  they  are  naturally 
averse  to  the  holy  service  of  God,  and  that  this  aversion 
is  so  strong,  that  it  will  never  be  overcome,  except  by 
that  divine  power  which  raised  Christ  from  the  dead. 
Theyiearn,  that  the  necessity  of  their  being  renewed 
arises  from  their  natural  depravity,  and  that  the  necessity 
of  divine  power  to  renew  them,  arises  from  the  fact  that 
their  opposition  to  that  which  is  good  is  so  deep-rooted 


THE    WORK    OF    DIVINE    POWER.  27 

and  obstinate,  that  no  human  means  can  ever  subdue  it. 
But  this  conviction  of  the   desperate  wickedness  of  the 
heart  is  not  the  only  effect  of  divine   truth.     When   the 
sinner  is  renewed^  the  character   of  God   and  other  spir- 
itual objects,  which  before  excited  his  aversion,  excite  all 
the  variety  of  holy  affections.     And  this  is  the  same  as  to 
say,  that  divine  truth,  attended  with  the  renewing   influ- 
ence of  the  Spirit  in  the  heart  of  the  sinner,  is  the  means 
of  brmging  him  to  love  God,  to  repent  of  sin,  and  to  be- 
lieve  in   Christ.     No  one,  who  makes  the  Bible  his  rule, 
can  suppose,  that  the  fittest  means  will  ever  be  successful 
in  turninsf   men   from  sin  to  holiness,  unless  those  means 
are  accompanied  with  the  power  of  the  Holy  Ghost  sent 
down  from  heaven.     But  when   thus   accompanied,  they 
will  be  successful.     The  divine  character,  as  exhibited  in 
the  word  of  God,  i?  perfectly  deserving  of  the  supreme  love 
of  all  men  ;    and  it  would  universally  excite  their  love, 
were  it  not  for  the  desperate  wickedness  of  their  hearts. 
It  is  this,  and  this  only,  which  prevents.     It  is  in  conse- 
quence of  this  deep  depravity  of  the  heart,  that  the  preach- 
ing of  the  gospel  and  other   means  have  no  good  effect 
upon  sinners,  tvitliout  the  special  injlaence  of  the  Spirit. 
But  ivith  that  influence,   they  become   efficacious.     This 
is  the   common   doctrine  of  evangelical  Christians.     In 
accomplishing   the  work  of  renovation,    God  ordinarily 
^makes  use  of  means,  giving  them  efficacy  hy  his  cum  gra- 
cious influence  on  the  heart.     "  Of  his  own  will  begat  he 
us  by  the  word  of  truth."     James,  i.  18.     Means  are  com- 
monly used  with  sinners  before  they  are   renewed ;    and 
we  well  know  what  is  the  effect.     Means  are  used  with 
them,   that  is,  divine  truth  in  various  ways  is  held  up  be- 
fore them,  when  they  are  renewed  ;    and   then,  the  heart 
being  influenced  by  the  divine  Spirit,   the  effect  of  the 
means  used  is  the  exercise  of  holy   affection.     Thus  sin- 
ners are  "  born  again  of  the  word  of  God,"  and  "  begot- 
ten through  the  gospel."     The  word  of  God  is  the  means 
of  their   renewal,  the  power  which  makes  it  effectual  re- 
siding in  God.     This  is  the  doctrine  taught  by  expe- 
rience,  as  well  as   by  the  scriptures.      Accordingly  we 
can  have  no  ground  to  expect  success  in  using  means  for 
the  conversion  of  sinners,  except  from  the  special  opera- 
tion of  the  Spirit.     But  in  this  way  we  have  ample  ground 


28  RENEWAL    OF    SINNERS,    &C. 

to  expect  it.  And  an  expectation  of  success,  resting,  not 
upon  any  independent  efficacy  of  divine  truth,  but  upon 
the  influence  of  the  Spirit,  will  most  powerfully  prompt 
us  to  use  the  appointed  means.  When  we  feel  most 
deeply,  that  neither  he  who  planteth  nor  he  who  watereth 
is  any  thing,  but  God  who  giveth  the  increase,  we  shall 
have  the  strongest  incitement  to  diligence  and  persever- 
ance in  planting  and  watering.  On  the  contrary,  the 
sentiment,  that  we  must  look  for  success  to  our  own  efforts, 
or  to  the  mere  influence  of  the  truth  upon  the  unrenewed 
heart,  would  lead  to  utter  discouragement  and  despon- 
dency. Were  this  our  only  dependence,  we  should  ex- 
pect to  be  forever  compelled  to  say.  Lord,  who  hath  be- 
lieved our  repoi't  ? 

Finally  :  how  manifest  is  the  propriety  and  importance 
of  fervent  prayer  to  God,  that  he  would  grant  the  influ- 
ence of  his  Spirit  for  the  renewal  of  sinners.  As  he  is 
the  gracious  Author  of  that  saving  change,  we  should 
gratefully  and  devoutly  acknowledge  him  as  such.  And 
as  he  has  promised  to  accomplish  this  work  in  answer  to 
the  prayers  of  his  people,  all  our  regard  to  his  glory,  and 
to  the  salvation  of  immortal  souls  should  move  us  to 
earnest  and  unceasing  prayer,  that  he  would  vouchsafe  to 
sinners  the  washing  of  regeneration  and  the  renewing  of 
the  Holy  Ghost.  The  Lord  grant,  that  his  people  may 
have  just  and  adequate  conceptions  of  their  dependence 
for  the  sanctification  of  their  hearts  and  their  holy  enjoy- 
ments, on  the  power  of  his  Spirit ;  and  that  all  his  minis- 
ters, being  guided  by  wisdom  from  above,  may  hold  forth 
this  momentous  doctrine  in  its  true  light,  giving  it  the 
same  prominence,  and  the  same  relation  to  other  doc- 
trines, which  it  has  in  the  sacred  scriptures ;  so  that  the 
Holy  Spirit  may  be  duly  honored,  and  his  blessed  influ- 
ences extended  far  and  wide. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAT^  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents. 
Depository,  114,   Washington  Street,  Boston. 


NO.  20. 

THE  BIBI.E  THE  ONJLY  SURE  TEST 

OF 

RELIGIOUS  CHARACTER. 

[by    rev.    LEONARD    WOODS,    D.    D.] 

— ©©©— 

If  a  man  wishes  to  ascertain  whether  he  has  a  title  to 
an  estate,  which  has  been  left  by  a  rich  relative,  he 
searches  the  laws  of  the  land  respecting  inheritance. 
He  examines  the  interpretations  which  have  been  given 
of  those  laws,  in  the  writings  of  the  ablest  jurists,  and  in 
the  decisions  of  courts  of  justice.  He  diligently  inquires 
into  all  the  circumstances  of  the  case,  and  into  all  the 
conditions  with  which  it  may  be  necessary  for  him  to 
comply  in  order  to  secure  the  possession  of  the  estate. 
In  this  business  he  proceeds  with  great  zeal,  and  without 
any  delay.  The  interest  which  he  has  in  the  subject 
urges  him  on  to  complete  the  examination  seasonably,  so 
that  if  his  title  is  clear,  he  may  have  the  pleasure  of  an- 
ticipating the  property,  and  may  adopt  every  measure 
which  wisdom  dictates  in  order  to  obtain  the  possession 
of  it. 

But  what  is  the  largest  estate  on  earth,  compared  with 
the  heavenly  inheritance?  And  what  is  the  care  and  dil- 
igence which  we  ought  to  exercise  in  order  to  secure 
any  earthly  good,  compared  with  that  which  we  ought  to 
exercise,  to  make  sure  our  title  to  the  inheritance  of  the 
saints  in  light  1 

But  how  are  we  to  determine,  whether  we  have  a  title 
to  that  inheritance  7  Clearly,  we  must  do  this  by  ascer- 
taining what  are  the  qualifications  of  those  who  are  enti- 
tled to  it,  and  whether  those  qualifications  belong  to  us. 
This  is  the  business  of  self-eiamination  ; — a  business  of 
vast  moment  to  all  Christians,  though  often  neglected  ; 
and  when  not  entirely  neglected,  often  performed  without 
due  regard  to  the  proper  test  of  character.     No  language 

26 


55  THE    BIBLE    THE    ONLY    SURE    TEST 

is  adequate  to  describe  the  evils  which  result  either  from 
the  omission  of  self-inquiry,  or  from  an  attempt  to  perform 
the  duty  while  the  rule  of  judgment  is  overlooked. 

This  general  subject  is  often  well  explained  and  forci- 
bly inculcated  by  Christian  preachers  and  Christian  wri- 
ters. The  remarks  in  this  Tract  will  be  directed  to  a 
particular  point,  and  that,  one  of  great  practical  impor- 
tance ;  namely  ;  that  in  the  whole  business  of  examining 
ourselves,  and  judging  of  religious  character,  we  shoidd 
make  the  word  of  God  our  rule. 

A   little   consideration  will  make  it  manifest,  that  the 
word  of  God  is  the  only  safe  ride.     Neither  the  opinions 
of  the  world,  nor  the  character  of  Christians,  nor  the  par- 
ticular  experience    of  those   around   us,   nor   any  views 
which  we  might  be  led  to  entertain  of  the  nature  of  reli- 
gion  by  our   own  reasoning,  or  by  our  own  feelings,  can 
be  a  safe  standard.     The  prevailing  opinions  of  the  world, 
so  far   from  being  certainly  right,  are  likely  to  be  wrong ; 
because   the  world  lieth   in  darkness.     Even   Christians 
are  all  very  imperfect ;  and   their   faults  frequently  more 
visible  than  their  excellencies ;    so  that   measuring  our- 
selves by  them  would   certainly  expose   us   to  mistakes. 
As  to  the   religious  experience   of  those  around   us, — it 
may  be  true  and  saving,  or  it  may  be  false  and  delusive. 
At  best,  it  will  be  a  mixed   experience.     And  unless  we 
have  some  higher  rule  of  judgment,  how  shall  we  be  able 
to  separate   the   true   from   the  false,  the  wheat  from  the 
chaff.     If  we  iudn;e  of  ourselves  by  what  we  know  of  the 
experience  of  others,  we  shall  be  in  danger  of  setting  a 
high  value  upon  that  which  is  worthless,  and  a  low  value 
upon    that   which    constitutes    the  very  essence   of  reli- 
gion.    Who  is  able  to  form  a  safe  and  perfect  standard 
of  judgment  in   regard  to   religious  character,   but   that 
Being,  whose   knowledge  is  infinite,  and  who  is  therefore 
liable  to   no  mistake  ?     Who   but  God  perfectly \nows 
the  nature  of  the  kingdom  of  heaven,   and  the  necessary 
qualifications  of  those   who   shall    be   admitted  into  it  ? 
If  any  man  should  undertake  by  his  own   wisdom,   with- 
out divine  teaching,   to  make  out  a  description  of  the 
qualifications  which  the  heirs  of  heaven  must  have,  he 
would  undoubtedly  fall  into  various  errors  ;  and  his  errors 
would  misguide  all  those  who  looked  to  him  as   a  stand- 


OF    RELIGIOUS    CHARACTER.  3 

ard.  A  rule  of  judgment,  on  which  we  can  safely  rely, 
must  be  formed  by  God  himself,  or  by  those  who  enjoy 
his  infallible  guidance.  If  we  faithfully  attend  to  a  rule, 
formed  in  this  way,  we  may  expect  that  the  conclusions 
which  we  adopt,  will  be  according  to  truth,  and  will  stand 
forever. 

Another  reason,  and  one  of  great  moment,  for  making 
the  word  of  God  our  rule  of  judgment  respecting  char- 
acter, is,  that  this  is  to  be  the  7'uh  of  judgment  at  the  last 
day.  Christ  himself  has  expressly  informed  us,  that  the 
word  which  he  spake  shall  judge  us  at  the  last  day.  In 
matters  of  a  civil  nature,  we  search  for  those  laws  and 
precedents  which  are  to  be  the  rule  of  judgment.  In 
special  cases,  we  search  again  and  again,  and  ask  the 
counsel  of  those  who  possess  superior  skill,  so  that  we 
may  determine  as  exactly  as  possible,  what  will  be  the 
decision  of  the  court  of  justice,  and  may  govern  ourselves 
accordingly.  Such  a  mode  of  proceeding  is  in  the  high- 
est degree  important  with  respect  to  our  spiritual  con- 
cerns. Our  state  for  eternity  is  to  be  decided  at  the  last 
day  ;  and  God  has  graciously  informed  us,  that  his  word 
is  to  be  the  rule  of  judgment.  To  determine  then  how 
our  character  will  appear  at  the  last  day,  it  is  only  neces- 
sary that  we  should  try  ourselves  faithfully  by  the  word  of 
God.  If  we  try  ourselves  by  any  rule  less  elevated  and 
less  strict  than  this,  we  may  indeed  be  led  to  cherish  a 
hope  of  future  happiness  ;  but  the  hope  may  be  one  which 
shall  perish  forever.  And  who  would  wish  for  a  hope, 
built  on  delusion  1  The  painfulness  of  the  final  disap- 
pointment must  be  far  more  than  an  overbalance  for  all 
the  pleasure  which  can  now  be  derived  from  such  a  delu- 
sion. And  besides  this,  the  indulgence  of  a  delusive  hope 
is,  of  all  things,  the  most  likely  to  prevent  us  from  obtain- 
ing that  hope  which  is  sure  and  steadfast. 

This  is  a  subject  of  most  serious  interest  to  all  the  heirs 
of  immortality.  When  in  our  seasons  of  reflection,  the 
momentous  inquiry  arises  in  our  minds,  lohether  we  have 
a  title  to  the  kingdom  of  heaven  ;  it  is  infinitely  important, 
that  we  should  repair  directly  to  the  word  of  God,  and 
judge  of  our  character  and  prospects  by  that  sure  stand- 
ard. Many  of  the  books  which  have  been  written  by 
learned  and  pious  men  on  the  nature  and  evidences  of 


4  THE  BIBLE  THE  ONLY  SURE  TEST 

religion,  exhibit  the  truth  with  clearness  and  fidelity,  and 
may  be  consulted  with  great  profit.  But  they  should  never 
be  substituted  for  the  word  of  God.  Nor  should  any 
works  of  human  origin  be  so  used,  as  to  diminish  in  our 
view  the  importance  of  scripture,  or  in  any  degree  to 
\vithdraw  our  attention  from  it.  Religious  books  should 
be  calculated  to  raise  our  esteem  for  the  Bible,  and  to 
aid  us  in  understanding  its  instructions,  and  in  applying 
them  to  our  own  case.  If  they  have  a  different  influence, 
they  are  not  only  useless,  but  hurtful. 

In  a  general  view,  what  has  now  been  said  of  the 
•propriety  and  importance  of  making  the  word  of  God  our 
rule  of  judgment  respecting  character,  may  be  sufficient. 
But  as  this  is  a  subject  on  which  inadequate  and  errone- 
ous apprehensions  are  often  entertained,  it  is  desirable  to 
make  the  rule  itself  as  plain  and  obvious  as  possible. 
For  this  purpose,  a  few  passages  of  scripture  will  be 
selected,  in  which  the  nature  and  evidences  of  true  reli- 
gion are  brought  into  view  professedly,  and  with  more 
than  ordinary  prominence  and  fulness  ;  and  then,  instead 
of  referring  to  the  Bible  generally,  we  shall,  for  the  pre- 
sent, refer  definitely  to  these  prominent  passages  as  our 
rule ;  still  keeping  in  mind,  that  the  other  texts  which 
relate  to  the  same  subject,  are  to  be  treated  in  the  same 
manner. 

We  begin  with  the  Decalogue ;  Exod.  xx.  3 — 17. 
These  ten  precepts,  written  on  tables  of  stone  by  the 
finger  of  God,  show  what  are  those  affections  and  actions 
which  God  requires  of  us.  They  are  contained  summa- 
rily, as  Christ  teaches  us,  in  these  two  commands.  Thou 
shalt  love  the  Lord  thy  God  luith  all  thy  hearty  and  with 
all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy 
strength ;  and  thou  shalt  love  thy  neighbor  as  thyself. 

The  next  passage  to  be  quoted,  points  out  our  particular 
duty  as  sinners.  Mark  i.  15.  Jesus  preached.  Repent 
ye,  and  believe  the  gospel. 

We  next  refer  to  a  place,  where  Christ  undertakes, 
with  a  striking  particularity,  to  delineate  the  peculiar 
traits  of  character  which  belong  to  his  disciples. 

Matt.  V.  3 — 9.  Blessed  are  the  poor  in  spirit. — 
Blessed  are  they  that  mourn. — Blessed  are  the  ineelc. — 
JBlessed  are  they  who  hunger  and  thirst  after  righteous-- 


OP    RELIGIOUS    CHARACTER.  5 

ness. — Blessed  are  the  merciful. — Blessed  are  the  pure  in 
heart. — Blessed  are  the  peace-makers. — Blessed  are  they 
that  are  persecuted  for  righteousness'  sake. 

Isa.  Ixvi.  2.  To  this  man  will  I  look,  even  to  him  that 
is  poor  J  and  of  a  contrite  spirit,  and  that  tremhleth  at  my 
word. 

Matt.  V.  44.  I  say  unto  you,  love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you,  and 
pray  for  them  that  despitefully  use  you,  and  persecute  you. 

In  Matt.  vi.  5 — 13,  Christ  gives  his  disciples  the  most 
particular  directions  as  to  the  spirit  and  manner  of  their 
devotions. 

Thou,  when  thou  pray  est,  enter  into  thy  closet;  and  when 
thou  hast  shut  thy  door, pray  to  thy  Father  who  is  in  secret ; 
and  thy  Father  who  seeth  in  secret,  shcdl  reward  thee  openly. 

After  this  manner  therefore  pray  ye ;   Our  Father, 

who  art  in  heaven,  S^^c. 

John,  xiv.  13,  21.  If  y^  love  me,  keep  my  command- 
ments.— He  that  hath  my  commandments  and  keepeth  them, 
he^t  is  that  lovethme. 

John,  xiii.  35.  By  this  shall  all  men  know  that  ye  are 
my  disciples,  if  ye  love  one  another. 

1  Peter,  ii.  7.      Unto  you  who  believe,  Christ  is  precious. 
Rom.  viii.  9.     But  ye  are  not  in  the  flesh,  but  in  the 

Spirit,  if  so  be  that  the  Spirit  of  God  dwell  in  you.  Now 
if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 

Luke,  ix.  23.  And  Jesus  said  to  them  all ;  If  any  man 
will  come  after  me,  let  him  deny  himself  daily,  and  follow 
me. 

John,  xvi.  8.  And  when  the  Holy  Spirit  is  come,  he 
will  convince  the  world  of  sin,  of  righteousness,  and  of 
judgment. 

John,  iii.  3.  Jesus  answered  and  said  unto  him.  Verily, 
verily,  I  say  unto  thee ;  except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God. 

2  Cor.  V.  17.  T'herefore,  if  any  man  be  in  Christ,  he 
is  a  new  creature  :  old  things  are  passed  away  ;  behold  all 
things  are  become  new. 

Gal.  ii.  19,  20.  For  I  through  the  laio  am  dead  to  the 
law,  that  I  might  live  unto  God.  I  am  crucified  with 
Christ ;  nevertheless  I  live  :  yet  not  I,  but  Christ  liveth  in 

26* 


6  THE    BIBLE    THE    ONLY    SURE    TEST 

me  ;  and  the  life  which  I  now  live  in  the  jlesh,  I  live  by  the 
faith  of  the  Son  of  God. 

Gal.  V.  22,  23,  24.  The  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meekness, 

temperance. And  they  that  are  Christ's  have  crucified 

the  flesh  with  the  affections  and  lusts. 

1  Cor.  xiii.  4 — 7.  Charity  [love]  suffereth  long  and  is 
kind ;  charity  envieth  not ;  charity  vaunteth  not  itself,  is 
7iot  puffed  up,  doth  not  behave  itself  unseemly,  seeketh  not 
her  own,  is  not  easily  provoked,  thinketh  no  evil,  rejoiceth 
not  in  iniquity,  but  rejoiceth  in  the  truth;  beareth  alt  things, 
believeth  all  things,  hopeth  all  things,  endureth  all  things. 

1  Cor.  X.  31.  Whether  therefore  ye  eat,  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of  God. 

As  the  passages  here  selected  are  very  intelligible,  and 
as  they  are  among  the  principal  ones  relating  to  Chris- 
tian character ;  they  will  be  sufficient  for  our  present  pur- 
pose. So  far  then  as  these  leading  texts  are  concerned, 
we  see  clearly  what  is  our  rule  of  judgment,  and  what 
sort  of  inquiries  we  are  to  make,  in  order  to  determijie 
whether  we  are  Christians.  Do  we  conform  in  any  mea- 
sure to  the  holy  precepts  which  were  written  on  tables  of 
stone  by  the  finger  of  God  ?  Do  we  love  the  Lord  our 
God  with  all  our  heart,  and  our  neigfhbors  as  ourselves  1 
Have  we  repented  of  sin  and  turned  from  it  ?  Have  we 
been  born  again  ?  Have  we  become  new  creatures  ? 
Have  we  been  convinced  of  sin?  Do  we  believe  in 
Christ,  as  he  is  set  forth  in  the  gospel  ?  Is  he  precious 
to  us  ?  Is  the  same  mind  in  us  which  was  in  him  ?  Are 
we  dead  to  all  hopes  of  salvation  by  the  law  ?  Are  we 
crucified  with  Christ ;  and  is  our  life  a  life  of  faith  in 
him  ?  Do  we  deny  ourselves  daily  ?  Have  we  the  fruit 
of  the  Spirit  as  described  by  the  apostle,  and  the  marks 
of  discipleship  as  described  by  our  Saviour  ?  Have  we 
that  love  which  suffereth  long  and  is  kind  ;  which 
vaunteth  not  itself,  is  not  puffed  up,  doth  not  behave  itself 
unseemly,  seeketh  not  her  own,  is  not  easily  provoked, 
thinketh  no  evil  ?  Are  we  poor  in  spirit  ?  Do  we 
mourn  with  the  mourning  of  penitents  ?  Are  we  meek 
and  merciful  ?  Do  we  hunger  and  thirst  after  riijhteous- 
ness?     Are  we  peace-makers  ?     Are  we  pure   in   heart? 


OF    RELIGIOUS    CHARACTER.  7 

Do  our  prayers  answer  to  the  pattern  which  Christ  gave  1 
Do  we  forgive  and  love  our  enemies,  and  do  them  good^ 
and  pray  for  them  ?  Do  we  show  our  love  to  Christ  by 
keeping  his  commandments  1  Do  we  eat,  and  drink, 
and  do  all  things  to  the  glory  of  God  ? — These  questions 
bring  into  view  the  chief  standard  of  character,  and  the 
chief  evidences  of  piety.  When  the  judgment  day  comes, 
we  shall  stand  or  fall,  as  we  are  conformed,  or  not,  to 
this  rule. 

The  practice  of  making  the  word  of  God  our  rule,  as 
here  recommended,  would  produce  the  most  desirable  and 
important  effects. 

1.  It  ivould  have  an  influence  highly  favorable  to  the 
character  of  Christians ^  through  their  whole  course.  If 
they  judge  themselves  by  any  other  rule,  the  various  evils 
of  their  hearts,  and  the  faults  which  cleave  to  their  charac- 
ters, may  be  and  probably  will  be  in  a  great  measure  con- 
cealed from  their  view.  But  the  word  of  God  sheds  a 
clear  and  penetrating  light  on  their  whole  character,  even 
on  the  most  secret  springs  of  action  ;  helps  them  to  dis- 
cover what  is  wrong,  and  how  much  remains  to  be  done 
in  the  work  of  sanctification.  If  men  stop  where  they 
are  when  they  are  first  renewed,  the  great  object  of  divine 
grace  in  their  renewal,  either  as  to  their  character,  their 
usefulness,  or  their  enjoyment,  cannot  be  attained.  But 
if  they  constantly  look  into  the  Bible  as  their  directory, 
and  there  learn  what  they  are,  and  what  they  ought  to 
be ;  and  if  they  labor  to  conform  in  all  respects  to  that 
perfect  standard ;  they  will  grow  in  grace,  and  be  con- 
stantly rising  towards  the  stature  of  perfect  men  in  Christ. 
The  faults  which  are  found  in  Christians,  and  which 
occasion  so  much  injury  to  their  cause,  are  undoubtedly 
owing  more  or  less  to  their  substituting  something  else  in 
the  place  of  holy  writ,  as  the  rule  of  their  practical  judg- 
ment. While  they  are  satisfied  with  a  false  or  defective 
standard,  they  will  be  satisfied  with  a  false  or  defective 
piety.  It  is  a  fact  well  known,  and  often  recognized, 
that  those  Christians  who  have  paid  the  most  scrupulous 
attention  to  the  word  of  God  as  the  standard  of  character, 
have  attained  to  the  highest  degree  of  moral  excellence. 
They  have  been  the  most  humble  and  penitent ;  because 
they  have  seen  the  most  clearly  how  small  the  measure  of 


§  THE    BIBLE    THE    ONLY    SURE    TEST 

their   holiness,   and   how  many  their  failings  and   sins. 
The  pride  of  their  hearts  has  been  continually  mortified, 
by  looking  at  themselves  in  the  light  of  God's  holy  word. 
They  have   had  the  strongest  faith  in   Christ ;  because 
they  have  had  the  deepest  conviction  of  their  own  sinful- 
ness, and  misery,  and  helplessness,  and  the  clearest  views 
of  his  glory  and  fulness.     They  have  been  the  most  sin- 
cere and   fervent   in   prayer ;    because,    by  making   the 
scriptures  their  rule,   they  have  become  the  most  deeply 
sensible  of  their  poverty,  and  of  the  abundance  of  bless- 
ings which  they  need, — the  most  sensible  too,   that  no 
one,  but  God,  can  bestow  these  blessings  upon  them,  and 
particularly  that  they  must  trust  in  his  grace  alone,  to 
supply   what   is  wanting    in   their    Christian    character ; 
and  thus  they  have  been  brought  to  feel  a  strong  attach- 
ment to  the  throne  of  grace,   and  to  be  importunate  and 
persevering  in  prayer.     Such  Christians  have  been  the 
most  obedient  to  the  divine  commands,  the  most  active  in 
doing  good,  the  most  patient  and  submissive  under  trials ; 
because  the  word  of  God   has  most   effectually  taught 
them,  that  such  obedience,  activity,  and  submission  is  a 
reasonable    service,   and   is  to  be  regarded  as  the  very 
substance  of  practical  religion,   and  the  grand  proof  of 
regeneration. 

2.  The  diligent  and  faithful  use  of  the  loord  of  God,  as 
the  ride  of  judgment,  would  have  an  influence  peculiarly 
important  in  regard  to  those,  who  have  just  begun  to  at- 
tend to  the  subject  of  religion. 

Take  the  case  of  a  sudden  conversion.  One  who  has 
long  lived  in  thoughtless  security,  and  has  perhaps  been 
an  opposer  of  religion,  is  to-day  awakened  from  his  slum- 
bers, and  in  a  very  short  time  he  thinks  himself  a  Chris- 
tian. He  is  surprised  and  delighted  at  the  sudden 
change  which  has  taken  place  in  his  feelings ;  is  full  of 
gratitude,  and  rejoices  in  hope.  Now,  adhering  con- 
scientiously to  the  word  of  God  as  our  rule,  how  are  we 
to  proceed  in  regard  to  such  a  case  ?  So  far  as  the  per- 
son gives  evidence  of  right  views  and  feelings,  though  for 
only  a  few  hours  or  minutes,  we  are  to  regard  him  in  a 
favorable  light,  and  to  indulge  a  hope  that  the  sovereign 
grace  of  God  has  visited  his  soul.  And  there  may  per- 
haps be  as  much  evidence  of  this,  as  the  shortness  of  the 


OF    RELIGIOUS    CHARACTER.  9 

time  will  permit.     But  may  we  unhesitatingly  and  confi- 
dently pronounce  him  converted  ?     Suppose  we   do  this  ; 
and  then  suppose,  what  too  often  takes  place,  that  in  a  few 
days,  or  a  few  months,  he  loses  his  religious  impressions,  re- 
turns to  his  follies  and  sins,  and  is  in  all  essential  points  as 
he  was  before, — except  perhaps  that  his  proud  selfish  heart 
may  show  itself  in  a   different  way.     Do   we  now  pro- 
nounce him  a  convert  ?     No.     We  begin  to  doubt.     The 
good  opinion  we  had  of  his  character  we  fear  was  a  mis- 
take ;  and  we  regret  it  that  we  expressed  so   unqualified 
an  opinion  in  his   favor,   especially   as  our  opinion  may 
have  led  him  to  think  well  of  himself,   and  so   helped   to 
confirm   his  delusion.     Let  us  then  go  back,    and   see 
where  the  error  lay.     Did  not  our  great  mistake  evidently 
consist  in  our  neglecting  to  make  the  word  of  God  our 
rule  ?     Would  not  a  faithful  adherence  to  this  have  been 
all  that  the  case  required  ?     We  will  now  endeavor  to  go 
over  the   subject  again,  with  a  strict  regard  to  the  rule. 
The  person  shows  a  sudden  alteration  in  his  mind,   and 
says,  he  repents  and  believes.     What  shall  we  say  of  such 
a  case  1  and  how  shall  we  treat  it  ?     Reply.     If  he  truly 
repents  and  believes,  he  is  a  Christian,  renewed,   par- 
doned, and  entitled  to  heaven.     But  his  saying  that  he 
does  this  can  be  no  certain  proof  that  he  really  does  it ; 
because  he  may  say  it  insincerely.     Nor  is  his  thinking 
that  he  truly  repents  and  believes,  a  certain  proof  that  he 
really  does  so ;  because  the  heart  is   deceitful  above   all 
things,  even  more  deceitful  than   the   deceitful  tongue  ; 
and  by  such  a  heart  he  may  be  led  to  judge  erroneously 
respecting  himself.     It  is  clear  then,   that  if  we  would 
exercise  a  sober  mind,  and  keep  on  scripture  ground,  we 
must  not  undertake  to  judge  any   farther  than  evidence 
will  warrant ;  that  is,  we  must  avoid   a  hasty  judgment. 
And  a  judgment,  which  rests  on  a  person's  expressions  or 
appearance   for  a  short  time,  must,  in  ordinary  cases,  be 
hasty ;    because  ordinarily  a  short  time  is  not  sufficient 
to   exhibit  such  evidence,   as  may   safely  be   made  the 
ground  of  judgment.     The  feelings,  and  words  and  ac- 
tions  of  a   professed    convert   may   be   owing   to   other 
causes,  than  the  renewing  of  the  Holy  Spirit.     We  must 
wait  then,   patiently  wait,  to  see  whether  he  brings  forth 
fruit  meet  for  repentance  ;   i,  e,,  such  fruit  as  naturally 


V 
10         THE  BIBLE  THE  ONLY  SURE  TEST 

springs  from  repentance,  and  proves  it  sincere.  Look  at 
the  passages  of  scripture  above  quoted,  which  exhibit 
the  prominent  traits  of  Christian  character,  and  you  w^ill 
see  that  it  is  impossible  to  judge  in  an  hour  or  a  day, 
whether  those  traits  belong  to  a  particular  person.  How 
can  he  give  evidence  that  he  repents  and  believes,  before 
he  has  time  to  show  the  operations  and  fruits  of  repent- 
ance and  faith  ? — or  that  he  has  the  law  of  God  written 
in  his  heart,  before  he  shows  by  his  actions  that  he  is 
obedient  ?  In  order  to  make  it  manifest  that  he  is  hum- 
ble, contrite,  poor  in  spirit,  meek,  patient,  forgiving,  dili- 
gent in  doing  good,  and  fervent  in  prayer,  he  must  have 
time,  opportunities,  occasions,  trials.  From  the  nature 
of  the  case,  the  evidence  of  piety  must  be  gradual.  A 
small  degree  of  evidence  may  be  exhibited  the  first  day 
or  hour  of  a  man's  religious  life ;  and  we  may  have  a 
small  degree  of  hope, — a  hope  proportionate  to  the  degree 
of  evidence.  But  it  would  be  contrary  to  scripture,  con- 
trary to  reason  and  sound  judgment,  and  a  sign  of  rash- 
ness, for  us  to  make  up  our  minds  confidently  respecting 
a  person's  conversion,  or  to  speak  confidently  of  it  to 
others,  when  he  has  had  opportunity  to  give  but  slight 
and  dubious  evidence  of  conversion.  We  must  therefore 
check  the  spirit  of  impatience  and  haste  ;  must  guard 
against  all  excitements,  inconsistent  with  reason ;  and 
must  suspend  our  opinion,  till  he  makes  it  appear  by  his 
life,  that  he  has  the  marks  of  a  Christian.  Nothing  can 
be  more  obvious,  than  that  men  will  ordinarily  be  liable 
to  mistake,  if  they  take  upon  them  to  speak  decisively  as 
to  the  conversion  of  another  person,  or  to  judge  deci- 
sively as  to  their  own,  on  the  ground  of  what  may  take 
place  in  a  short  time. 

A  man  is  suddenly  waked  up  to  the  importance  of  re- 
ligion. Seeing  himself  to  be  a  sinner,  under  condemna- 
tion, he  is  distressed  and  agitated.  But  on  hearing  the 
messages  of  divine  mercy,  and  the  offers  of  free  pardon, 
he  is  filled  with  inexpressible  rapture,  resolves  to  be  a 
Christian,  cries,  "Glory  to  God,"  exults  in  the  hope  of 
heaven,  and  makes  it  his  purpose  to  serve  Christ.  Now 
many  at  the  present  day  look  upon  such  appearances  as 
satisfactory  evidence  of  a  saving  change,  and,  without 
any  qualification,  speak  of  the  person  who  exhibits  them, 


OF    RELIGIOUS    CHARACTER.  11 

as  converted.  But  is  this  according  to  truth  1  Is  it 
agreeable  to  the  dictates  of  Christian  wisdom  1  What 
real  evidence  is  there,  that  the  person  above  described 
has  been  savingly  converted  ?  Does  the  evidence  con- 
sist in  the  sudden  waking  up  of  the  mind  to  the  things  of 
religion  ? — in  the  consciousness  of  guilt? — in  fear,  and 
distress,  and  agitation  ?  We  learn  from  the  scriptures, 
that  these  thincrs  afford  no  conclusive  evidence  of  con- 
version.  Is  evidence  found  in  the  rapturous  joy  which 
is  excited  by  the  offer  of  pardon,  and  by  the  hope  of  hap- 
piness in  heaven  T  The  slightest  acquaintance  with  the 
nature  of  man  teaches,  and  the  word  of  God  teaches 
more  fully,  that  such  joy  is  altogether  equivocal,  as  it  has 
in  ten  thousand  instances  sprung  from  a  selfish  and  de- 
luded heart,  and  may  spring  from  the  same  source  in  the 
case  before  us.  There  is  nothingr  of  more  dubious  im- 
port,  than  the  feeling   and   utterance   of  such  rapturous 

joy- 

But  is  not  joy  among  the  fruits  of  the  Spirit  ?  Yes, 
true  joy  is  so.  But  w^e  learn  from  the  Bible,  that  there  is 
a  joy  which  is  false,  growing  out  of  a  deceived  heart. 
We  have  to  determine  then,  whether  the  joy  wiiich  is  ex- 
cited in  the  individual  before  us,  is  true  or  false ;  and  we 
must  do  this  by  a  careful  reference  of  the  case  to  our  in- 
fallible standard.  We  must  endeavor  to  ascertain  whether 
he  has  any  spiritual  knowledge  of  God,  any  conviction  of 
ill-desert  and  vileness,  any  cordial  hatred  of  sin,  any  faith 
in  the  Saviour ;  whether  he  is  humble,  and  of  a  contrite 
spirit ;  whether  he  pants  after  holiness,  denies  himself, 
forgives  and  loves  his  enemies,  is  like  Christ,  and  has  re- 
spect to  all  the  divine  precepts.  These,  according  to  the 
Bible,  are  the  main  points.  Any  one  of  these  is  far  more 
important,  and  ought  to  be  far  more  insisted  upon,  as  an 
evidence  of  regeneration,   than  the  highest  transports  of 

Is  the  fact,  that  the  individual  referred  to  expresses  a 
hope  respecting  himself,  any  decisive  evidence  of  his  con- 
version ?  We  cannot  admit  this  ;  because  the  scriptures 
teach  us  that  there  is  a  false  hope,  as  well  as  a  true.  In- 
stead therefore  of  pronouncing  unhesitatingly  and  confi- 
dently that  the  person  is  converted,  because  hjb  has  a 
hope,  we  have  to  ascertain  whether  his  hope  is  a  true 


12         THE  BIBLE  THE  ONLY  SURE  TEST 

Christian  hope.  And  to  do  this,  we  must  wait  for  the 
evidence  of  repentance,  faith,  love,  and  other  character- 
istics of  the  believer,  as  described  in  the  places  above 
cited.  And  this  again,  will  require  time,  and  care,  and 
'  patient  observation,  and  a  frequent  suspension  of  our 
judgment.  And  how  can  any  one,  unless  he  is  of  an  im- 
patient, rash  spirit,  object  to  this  mode  of  proceeding, 
considering  that  it  is  of  no  kind  of  importance  in  any  re- 
spect, that  we  should  form  a  judgment  at  once  ;  and  con- 
sidering especially,  that  a  judgment  formed  on  mistaken 
grounds,  whether  in  regard  to  ourselves  or  others,  will 
stand  for  nothing  at  the  last  day,  and  will  tend,  more 
than  almost  any  other  cause,  to  injure  and  ruin  the  soul. 

I  have  said  that  time  is  necessary.  The  very  nature 
of  the  rule  above  exhibited  makes  this  evident.  For  how 
can  the  rule  be  applied  to  any  one,  as  a  test  of  character, 
except  as  his  character  is  made  visible  by  his  conduct  ? 
If  we  were  omniscient,  we  could  look  directly  into  the 
heart,  see  all  the  secret  springs  of  action,  and  pass  sen- 
tence upon  the  character  at  once,  without  any  danger  of 
mistake.  But  as  we  can  know  men  only  by  their  fruits, 
we  must  wait  for  the  fruits  to  appear.  When  we  see 
blossoms  upon  a  tree,  we  may  hope  for  fruit,  and  may 
hope  that  the  fruit  will  be  good,  and  thus  prove  the  tree 
to  be  good.  But  before  we  can  actually  judge  as  to  the 
goodness  of  the  tree,  we  must  see  and  examine  the  fruit ; 
and  to  do  this,  we  must  take  time.  Without  time,  it  is 
impossible  to  determine,  that  any  one  has  a  character 
which  answers  to  the  requisitions  of  God's  holy  word. 

As  to  the  individual  above  introduced,  there  is  one 
more  inquiry.  Is  it  a  satisfactory  evidence  of  his  con- 
version, that  he  resolves  to  be  a  Christian^  or  that  it  is  his 
purpose  henceforth  to  act  on  the  Lord's  side  7  Answer. 
If  his  resolution  springs  from  right  motives,  and  is  sin- 
cere and  pious,  it  is  one  sign  of  conversion  ;  though  not 
one  which  is  most  frequently  insisted  upon  in  the  word  of 
God.  But  how  shall  we  know  at  once,  that  his  resolu- 
tion or  purpose  is  sincere  and  pious  ?  How  can  he  give 
us  evidence  of  this,  but  by  acting  out  the  Christian  tem- 
per, and  by  showing  that  his  character  agrees,  in  some 
good  measure,  with  the  infallible  rule  of  judgment,  above 
presented  from  the  word  of  God  1     Suppose,  what  is  often 


OF    RELIGIOUS    CHARACTER.  13 

a  fact,  that  he  who  says,  it  is  his  piirpose  to  be  a  Christian, 
manifests  no  conviction  of  the  evil  of  sin,  or  of  the  des- 
perate wickedness  of  his  heart,  no  humility,  no  self-ab- 
horrence, no  contriteness  of  spirit,  no  readiness  to  make 
confession,  no  sense  of  his  own  weakness  and  insuffi- 
ciency, and  no  cordial  reliance  on  the  grace  of  Christ. 
Is  he  still  to  be  regarded  as  a  Christian,  because  he  says 
he  resolves  to  be  one  ?  Or  suppose  his  resolution  appears 
in  all  respects  as  we  should  wish,  serious,  humble,  pious, 
the  fruit  of  a  renewed  heart ;  but  after  a  while,  his  excite- 
ment passes  away,  and  he  manifests  the  same  heart  as 
before.  He  shows  that  he  loves  the  world,  and  that  re- 
ligion is  not  his  element.  Is  that  purpose  which  he 
formed  to  be  a  Christian  still  to  be  viewed  as  an  evidence 
of  conversion  ?  No.  Such  a  purpose  and  resolution  may 
be  made  a  thousand  times  over,  and  with  great  apparent 
seriousness,  but  without  any  true  love  to  God  in  the 
heart,  or  any  holy  fruits  in  the  life.  So  that  the  great 
question  is  not,  whether  a  man  in  any  way  resolves  to  be 
a  Christian,  but  Jioio  he  resolves.  What  is  the  state  of 
mind  from  which  his  purpose  springs,  and  what  influence 
has  it  on  his  life  1  To  determine  whether  his  resolution 
is  any  evidence  of  piety,  we  must  bring  both  him  and  his 
resolution  to  the  sure  test.  Has  he  the  traits  of  charac- 
ter which  are  so  plainly  delineated  in  the  places  above 
selected  ?  To  answer  this  question  properly,  is  not  the 
business  of  a  moment.  And  if  any  one  does  answer  it  in 
a  moment,  he  may  quickly  see  reason  to  reverse  his 
answer.  Or  if  not,  it  may  still  be  reversed  at  the  judg- 
ment day. 

Finally ;  it  is  perfectly  manifest,  that  great  care  and 
caution  are  necessary,  if  we  would  form  a  judgment  re- 
specting the  conversion  of  sinners,  according  to  the  rule 
of  God's  word.  But  this  care  and  caution  should  be 
joined  with  great  affection  and  tenderness,  and  with  a 
disposition  to  encourage  all  that  is  right,  and  to  hope  well 
of  aU  who  begin  to  attend  in  earnest  to  the  one  thing 
needful.  So  far  as  they  appear  to  love  the  truth,  and  to 
be  of  a  penitent,  humble,  and  docile  spirit,  we  should 
think  favorably  of  them,  and  heartily  thank  God  for  his 
goodness  ;  still  remembering,  that  as  we  cannot  search 
the  heart,  we  must  know  them  by  their  fruits,  and  must 

27 


14         THE  BIBLE  THE  ONLY  SURE  TEST 

wait  to  see  what  the  fruits  are.  This  mode  of  forming  a 
judgment,  whether  respecting  ourselves  or  others,  is  at- 
tended with  obvious  advantages,  without  any  disadvan- 
tages. If  a  man  is  truly  converted,  it  will  be  no  injury  to 
him  to  suspend  his  judgment  awhile  as  to  his  own  state, 
and  to  wait  till  he  has  opportunity  to  see  what  his  habitual 
feelings  and  actions  are.  It  will  do  him  no  hurt,  but 
probably  much  good,  for  his  friends  to  wait  awhile,  to  see 
whether  he  lives  like  a  Christian.  It  will  do  no  hurt  to  a 
revival  of  relicrion,  but  will  father  be  an  evidence  that  the 
revival  is  the  work  of  God,  to  have  it  universally  under- 
stood and  deeply  felt,  that  the  heart  is  deceitful  above  all 
things,  and  that  no  man  can  expect  to  come  to  a  decision 
agreeable  to  the  rule  of  God's  word,  either  respecting  his 
own  character,  or  the  character  of  others,  without  some 
opportunity  for  the  application  of  the  rule,  and  the  trial 
of  character.  This  principle,  well  fixed  in  the  mind, 
would  promote  watchfulness,  self-inquiry,  prayer,  and  a 
diligent  endeavor  to  knowan^l  do  God's  will,  among  those 
who  are  settincr  out  in  a  religious  course.  It  v\t)uld  make 
them  jealous  over  one  another,  and  especially  over  them- 
selves, with  a  godly  jealousy.  It  would  fix  in  their  minds 
the  important  sentiment,  that  religion  is  no  sudden  start, 
no  excitement  of  animal  feeling,  no  fire  quickly  kin- 
dled and  quickly  extinguished,  but  a  sanctified  disposi- 
tion of  heart,  an  active,  holy,  and  durable  principle,  in- 
fluencing the  life.  And  the  natural  consequence  of  this 
sentiment  would  be,  that  they  would  indulge  and  express 
no  more  confidence  that  they  have  religion,  than  they 
would  be  warranted  to  do  by  its  fruits,  appearing  in  their 
conduct.  Making  the  word  of  God  the  only  standard  of 
religion,  and  of  religious  character,  would  be  the  direct 
way  to  detect  hypocrisy,  to  prevent  delusion,  to  discour- 
age false,  enthusiastic  affections,  and  to  preserve  order 
and  purity  in  the  church.  And  it  would  have  the  pecu- 
liar effect  to  render  Christians  sensible  of  their  insuffi- 
ciency for  the  work  to  which  they  are  called,  and  of  their 
constant  need  of  divine  aid,  and  would  produce  in  them  a 
cordial  reliance  on  the  grace  of  God.  If  we  set  up  a  reli- 
gion which  varies  essentially  from  the  scripture  rule, — a 
religion  which  consists  in  the  stirring  of  the  passions,  or 
in   the  efforts  of  mere  self-love,  and  which  comes  within 


OF    RELIGIOUS    CHARACTER.  15 

the  reach  of  the  unrenewed  heart ;  we  can  easily  exercise 
such  a  religion  of  ourselves.  We  are  perfectly  adequate 
to  it,  without  any  special  divine  help.  For  who  needs 
special  divine  help  to  enable  him  to  deceive  himself,  and 
to  indulge  the  hope  of  the  hypocrite  ?  Who  has  any  oc- 
casion to  rely  upon  the  grace  of  God,  in  order  to  the  exer- 
cise of  a  proud,  selfish,  false  religion  1  But  let  a  man  set 
up  before  him  a  religion  which  agrees  with  the  word  of 
God,  particularly  with  those  prominent  passages  quoted 
above  ;  and  let  him  make  it  the  great  object  of  his  desires 
and  efforts  to  cultivate  such  a  religion,  and  to  exhibit 
all  its  lovely  fruits  ;  and  he  will  quickly  learn  that  his 
strength  is  weakness.  He  will  find  that  the  practice  of 
true  religion  is  totally  against  the  natural  dispositions  of 
his  heart ;  that  it  requires  constant  self-denial,  a  constant 
struggle  against  the  law  in  his  members,  a  constant  en- 
deavor to  subdue  and  mortify  his  corrupt  heart ;  that  it 
must  involve  him  in  an  endless  warfare  against  hostile 
powers  without  and  within.  The  labor  he  undertakes  is 
arduous.  The  travel  is  all  the  way  up-hill,  and  frequently 
up  very  steep  ascents.  Every  one  who  truly  enlists  in 
this  work,  will  quickly  find,  and  will  find  with  increasing 
clearness  as  he  proceeds,  that  he  is  exceedingly  weak  and 
insufficient,  and  that  his  help  must  come  from  the  Lord 
who  made  heaven  and  earth. 

Believing,  as  all  Christians  do,  that  the  scripture  is  the 
only  safe  and  infallible  rule,  we  ought  so  to  regard  it  in 
our  practice.  When  we  go  to  our  places  of  retirement  to 
commune  with  our  own  hearts,  and  to  examine  ourselves ; 
we  have  to  do  with  nothing  as  a  rule  of  judgment,  but  the' 
word  of  God.  Away,  then,  ye  false  imaginations,  dreams, 
passionate  excitements,  and  mental  convulsions.  "  To 
the  law  and  to  the  testimony."  This  is  our  standard. 
And  the  right  application  of  this  standard  to  our  own  case 
requires  the  tranquillity  and  stillness  v/hich  we  enjoy  in 
retirement.  Here  the  all-important  question  arises ;  are 
we  Christians  1  We  cannot  trust  to  the  opinion  of  our 
friends.  They  look  only  on  the  outward  appearance. 
We  go  directly  to  our  Statute  Book,  our  sure  guide.  We 
ask  for  the  old  paths^  where  is  the  good  way  1  We  turn 
to  one  and  another  passage  of  holy  writ,  particularly  to 
the  passages  above  quoted,  and  others  of  like  kind  ;  for  it 


16  THE    BIBLE    THE    ONLY    SURE    TEST. 

is  best  to  have  particular  passages  before  our  eyes,  at  one 
time  this,  and  at  another  time  that.     Then,  looking  to  God 
for  the  guidance  of  his  Spirit,   we   inquire  whether  the 
traits  of  character  thus  presented  to  view,  are  ours.     If 
we  can  stand  the  trial  of  God's  word,   faithfully  applied, 
we  are  Christians,  heirs  of  eternal  life.     If  not,  we  shall 
be  cast  away  as  dross.     The  word  of  God  which  we  re- 
ceive as  our   rule,   is   immutable.     Other  things  change 
and   pass   away  ;    but  this  abideth  forever.     The  world, 
especially  at  the  present  day,  is  full  of  inventions.     The 
active,  restless  mind  of  man  is  ever  seeking  after  some- 
thing new  ;    and  in  worldly  matters  there  are  many  new 
things  which  are  of  great  value.     But  there   is  no  such 
thing  as  a  new  religion^  or  a  neiv  way  to  heaven.     All  that 
which  deserves  the   name   of  religion,  and  which  will  be 
approved  at  the  final  judgment,  agrees  with  the  standard 
which  was  settled  eighteen  hundred   years   ago.     In  this 
standard  there  can  be  no  alteration  ;  of  course  there  can 
be  none  in  that  religion  which   is  conformed  to  it.     All 
the  true  religion  which  will  exist  in  our   country  and  in 
the  world   during  the  present  year,  and  the  present  gen- 
eration,  whether  commencing  in  revivals  or  not,  and  all 
which  will  exist  to  the  end  of  the  world,  will  be  just  such 
religion  as  our   Saviour  describes   in  his  sermon  on  the 
mount,  and  just  such  as  Paul  describes,  when  he  tells  us 
what  are  the  fruits  of  the  Spirit,  and  such  as  is  described 
in  the  various  passages  above  cited,  and  in  other  passages 
of  scripture  relating  to  the  same  subject.     If  we  possess 
this  religion,  we  are  happy  here  and   hereafter.     If  not, 
whatever  our  present  appearances  and  hopes,  we  have  no 
part  or  lot  among  the  heirs  of  heaven.  * 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRACT  SOCIETY, 

PERKINS  &  MARVIN,  Agents. 
Depositary^  114,   Washington  Street^  Boston. 


ki    A&a 


DUTIES   OF  PARENTS. 


—Q^l!^— 


The  Old  Testament  closes  with  a  prophecy  which, 
in  the  New,  is  applied  to  John  the  forerunner  of  Christ. 
He  was  to  come,  to  "  turn  the  heart  of  the  fathers  to  the 
children,  and  the  heart  of  the  children  to  their  fathers," 
lest  the  Lord  should  "  come  and  smite  the  earth  with  a 
curse."  This  points  to  the  true  way  of  promoting  a 
reformation,  and  averting  the  judgments  of  heaven.  It 
must  be  through  the  influence  of  parents.  Their  hearts 
must  be  turned  towards  their  children,  in  deep  solicitude 
for  their  welfare.  And  the  hearts  of  the  children  must 
be  turned  towards  their  parents,  in  a  readiness  to  re- 
ceive their  instructions,  and  to  profit  by  them.  Parents 
occupy  a  station  of  great  responsibility  ;  and  it  is  desira- 
ble that  they  should  have  a  solemn  sense  of  it,  and  be 
persuaded  to  do  what  they  can  for  the  best  good  of  their 
children.  It  is  designed,  in  this  tract,  to  lay  before 
parents  some  considerations  which  should  prompt  them 
to  make  exertions  for  the  benefit  of  their  children  ;  and 
then,  to  point  out  some  things  which  parents  can  do.  that 
would  be  greatly  for  their  children's  benefit. 

1.  Children  are  formed  by  education.  It  is  not  denied 
that  there  is  some  difference  in  children  naturally,  owing 
to  difference  of  constitutional  temperament.  But,  it  is 
believed,'  that,  difference  of  early  training  makes  the 
grand  difference  which  is  observable  in  after  life.  God 
has  said,  "  train  up  a  child  in  the  way  he  should  go,  and 
when  he  is  old  he  will  not  depart  from  it."  And  to  the 
28 


/4  DUTIES    OF    PARENTS. 

parent  who  neglects  to  do  this,  he  says,  "  seeing  thou 
hast  forgotten  the  law  of  thy  God,  I  also  will  forget  thy 
children."  No  miracle  needs  to  be  supposed  here  ;  for 
it  accords  with  universal  experience  and  observation, 
that  education  forms  the  mind,  and  gives  a  stamp  to  the 
character.  Human  beings  do  not  come  to  maturity 
at  once.  They  form  their  habits  by  slow  degrees,  and 
acquire  their  modes  of  thinking  and  acting,  from  what 
they  learn.  Knowledge  is  not  born  with  them ;  it  is 
taught  them  by  others.  Parents,  teachers,  companions, 
and  all  with  whom  they  have  intercourse,  contribute, 
more  or  less,  to  form  their  minds,  and  give  a  direction  to 
their  pursuits.  Circumstances,  apparently  fortuitous,  often 
have  great  influence  ;  and,  if  not  carefully  observed  and 
diligently  counteracted,  they  sometimes  give  to  the 
character  a  strong  bias,  which  is  most  unhappy  in 
its  tendency.  The  scenes  which  children  witness,  the 
*  conversation  they  hear,  the  books  they  read,  all  contribute 
their  share  of  influence.  It  is  not  meant  to  deny  that 
children  are  the  subjects  of  native  depravity.  All  systems 
of  education,  based  on  the  contrary  assumption,  will  be 
sure  to  end  in  disappointment.  The  admission  of  the 
fact,  however,  only  goes  to  show,  still  more  forcibly,  the 
necessity  of  such  training  as  shall  tend  to  counteract 
the  native  propensity  to  evil.  Nor  is  it  meant  that 
parents  can,  by  any  direct  agency  of  their  own,  renew 
the  hearts  ef  their  children.  This  must  be  done,  if  it 
ever  is  done,  by  the  agency  of  the  Holy  Spirit.  But  it  is 
meant,  that,  when  you  become  parents,  your  children  are 
committed  to  your  care,  to  be  trained  up  for  their  final 
destiny  ;  and  that,  according  to  the  means  which  you  shall 
use,  their  character  will  be  ordinarily  determined,  and 
their  final  destiny  fixed.  It  is  according  to  the  ordinary 
laws  of  cause  and  effect,  as  proved  by  experience  and 
observation,  that  your  children  shall  be  what  you  train 
them  to  be  ;  and  that  their  character  will  receive  its  de- 
cisive stamp  from  your  care  and  attention,  or  take  its  dis- 
tinctive features  in  a  different  way,  from  your  remissness 
and  neglect. 

2.  You  ought  to  feel  deeply  concerned  for  the  best 
good  of  your  children.  The  relation  you  sustain  to  them 
imposes  this  obligation   upon   you.     Why  are  they  com 


DUTIES    OF    PARENTS.  3 

mitted  to  your  care,  but  that  you  may  care  for  them  ? 
Why  has   God   allowed   you   to   occupy    the   station  of 
parents,  but  that  you  should  be  bound  to  fulfil  its  duties  ? 
Who  shall  care  for  them,  if  you  do  not?     They  are  not 
capable  of  taking  care  of  themselves.     In  their  tender 
years,  they  cannot  provide  even  for  the  common  wants  of 
a  single  day.     Much  less  are  they  capable  of  discerning 
what  their  best  interests  require,   for  the  whole  of  their 
future  existence.     They  are  ignorant  and  helpless.     You 
have  been  instrumental  of  bringing  them  into  the  world, 
and  of  giving  them  an  existence  which  shall  never  end. 
They  are  immortal  beings,  placed  here  to   form  a  char- 
acter for  eternity.     And  they  are  placed  under  your  care, 
that  they  may  form  that  character  under  your  influence, 
and  have  their  eternal  destiny  fixed  by  your  attention  or 
neglect.     Can  you  look  with  indifference  on  the  fearful 
responsibility  which  you   have   thus   taken   upon   your- 
selves '?     You  cannot  shake  off  that  responsibility,  if  you 
should  wish  to  do  it.     You  must  meet  your  children  at 
the  bar  of  God.     You  must  behold  them  forever  in  the 
realms  of  bliss,  or  in  the  regions  of  despair.     And  you 
must  witness  forever  the  effects  which  have  resulted  from 
your  present  treatment  of  them.     But,   it  need  not  be 
supposed  that  you  are  destitute  of  the  common  feelings  of 
humanity.     You  love  your  children  ;   and  feel  concerned 
for   their   present   comfort.      You   cannot  neglect  their 
present  wants,  nor  willingly  see  them  suffer  for  a  single 
hour.     And  you  feel,  probably,  quite  enough  concerned 
as  to  what  they  shall  eat,  and  what  they  shall  drink,  and 
wherewith  they  shall  be  clothed.     And  it  may  be  that 
you  feel  sufficiently  concern>ed  to  have  them  successful  in 
the  world,  and  prosperous  in  their  temporal  affairs.     But 
food  and  drink  and  clothing  are  not  the  extent  of  their 
wants.    Neither  wealth  nor  honor  will  make  them  happy. 
Real  enjoyment  depends  upon  the  mind  ;  and  the  mi«nd  is 
formed  by  education.     Their  comfort  in  this  world  requires 
the  same  course  of  training  which  is  necessary  to  their 
happiness  in  the  world  to  come.     Of  the  means  necessary 
to  train   them   for   heaven,  not  a  single  particular  can  be 
neglected,  without  a  proportionate  sacrifice  of  their  com- 
fort here.     And  you  cannot  act  the  part  of  affectionate 
parents,  if  you  do  not  consider  the  future,  as  well  as  the 


%  DUTIES    OF    PARENTS. 

present,  and  let  all  the  measures  you  adopt,  be  regulated 
by  a  regard  to  the  best  good  of  your  children  both  in  this 
life  and  in  the  life  to  corne. 

3.  You  ought  to  regard  the  influence  your  children 
will  have  upon  others.  Mankind  are  made  for  society. 
No  man  lives  to  himself  alone.  His  influence  is  felt  by 
all  w^ith  whom  he  has  intercourse.  Even  when  he  does 
not  aim  at  exerting  an  influence  upon  others,  it  may  not 
be  less  sensibly  felt.  If  his  mind  is  so  formed  that  he 
can  be  happy  himself,  he  will  contribute  to  the  happiness 
of  others.  But  if  his  trainino;  has  been  such  as  to  render 
him  incapable  of  any  real  comfort  himself,  he  will  be 
perpetually  destroying  the  comfort  of  those  around  him. 
He  will  often  be  likely  to  do  it  by  design,  in  order  to 
gratify  his  own  selfish  feelings.  And  he  will  often  do  it 
when  he  has  no  such  design  ;  the  bare  sight  of  wretched- 
ness in  one  person  being  sufficient  to  make  others 
wretched  by  sympathy.  If  your  child  is  tramed  up  in 
the  uay  he  should  go,  he  will  be  capable  of  doing  great 
good  in  the  world,  and  he  will  not  be  deficient  in  the 
disposition  to  do  it.  If  he  is  taught  to  practice  according 
to  the  rule  of  our  Lord,  to  do  unto  others  as  he  would 
have  others  do  unto  him,  he  will  greatly  contribute  to 
the  peace  and  good  order  of  the  community  to  which  he 
belongs.  But  if  he  is  taught  to  be  wholly  selfish  in  his 
aims,  and  to  sacrifice  the  crood  of  others  whenever  it 
stands  in  his  way,  he  will  be  a  disturber  of  the  peace, 
and  a  promoter  of  discord  and  confusion.  Have  you  not 
sometimes  seen  an  individual,  who  has  been  trained  to 
habits  of  benevolence  and  kindness,  who  has  been  taught 
to  regard  the  good  of  the  public  more  than  his  own,  who 
has  gained  an  extensive  influence  in  the  world,  and 
exerted  it  with  the  happiest  etfect,  in  promoting  every 
object  of  public  utility,  and  after  a  long  life  of  usefulness, 
has  gone  down  to  the  grave  followed  by  the  blessings  of 
succeeding  (generations  ?  Is  it  not  desirable  tliat  your 
children  should  be  such  ?  On  the  other  hand,  have  you 
never  seen  an  individual,  who  has  been  trained  to  habits 
of  selfishness,  who  has  no  fear  of  God,  nor  regard  for  the 
comfort  of  others,  but  has  some  quickness  of  intellect  and 
plausibility  of  address,  and  has  learned  to  scoff  at  serious 
things,  and  laugh  to  scorn  all  scruples  of  conscience  1 


DUTIES    OF   PARENTS.  5 

Have  you  not  seen  him  gain  an  influence  over  the  inex- 
perienced and  unthinking,  and  become  but  too  successful 
in  seducing  tliem  far  from  the  paths  of  virtue,  and  plung- 
ing them  into  the  vortex  of  dissipation  and  vice,  thu^ 
blasting  the  hopes  of  many  an  affectionate  parent,  and 
piercing  their  hearts  through  with  many  sorrows?  Such 
cases  are  too  common.  And  painful  as  it  is  to  contem- 
plate them,  they  may  be  the  cases  of  your  own  children, 
if  parental  faithfulness  do  not  prevent.  The  good  or  evil 
consequences  of  what  you  now  do,  will  be  felt  by  suc- 
ceeding generations.  You  will  form  the  minds  of  your 
children  to  habits  of  virtue  or  vice.  They  will  form  the 
minds  of  their  children  ;  and  these  asain  will  exert  an 
influence  on  those  that  follow  after ;  till  the  good  or  evil 
consequences  of  what  you  do,  shall  spread  far  and  wide, 
and  go  down  to  the  end  of  time.  But  they  will  not  stop 
there.  They  will  extend  through  eternity,  filling  heaven 
with  songs  of  praise,  or  hell  wuth  the  groans  of  despair. 

4.  You  have  reason  to  consider  how  you  yourselves 
will  be  affected  by  the  manner  in  which  you  train  up 
your  children.  Parents  sometimes  live  to  witness  the 
consequences  of  their  mode  of  training  their  children,  in 
a  manner  which  affects  them  most  sensibly.  If  they  have 
been  formed  to  virtuous  habits,  they  will  be  a  comfort  to 
you.  If  they  have  been  suffered  to  contract  vicious 
habits,  how  often  will  they  pierce  your  hearts  with  an- 
guish. How  delightful  it  must  be  to  parents  to  witness 
their  offspring  growing  up  around  them,  cheerful  and 
happy  in  themselves,  and  promoting  the  happiness  of  all 
with  whom  they  have  intercourse.  And  how  often  must 
your  hearts  be  pained  within  you,  if,  when  you  look  upon 
your  children,  you  behold  them  wretched  objects  them- 
selves, and  marring  the  happiness  of  others.  Parents 
also  sometimes  live  to  become  old,  and  to  need  the  aid  of 
dutiful  and  affectionate  children  to  support  their  declin- 
ing years.  How  dreadful  must  be  the  disappointment,  in 
that  case,  when  they  find  their  children  so  selfish  and 
unfeelinor  as  to  treat  them  with  neglect,  and  refuse  a  re- 
turn  of  that  care  and  kindness,  which,  when  children, 
they  experienced  so  largely  at  their  parents'  hands.  If 
you  regard  your  own  comfort,  then,  you  must  not  neglect 
your  children.     If  you  wish  them  to  contribute  to  your 

28* 


O  DUTIES    OF    PARENTS. 

happiness,  you  must  train  them  in  such  a  manner  that 
they  will  be  capable  of  doing  it,  and  may  not  be  wanting 
in  the  disposition. 

5.  The  times  in  which  your  children  are  to  live,  ought 
to  be  considered.  They  are  perilous  times ;  and  they 
are  likely  to  be  more  perilous.  The  general  neglect  of 
family  government  and  family  instruction  is  notorious. 
All  who  have  the  care  of  children,  and  wish  to  train  them 
up  in  the  way  they  should  go,  are  compelled  to  feel  how 
extremely  difficult  it  is.  They  naturally  look  for  the  in- 
dulgeiices  which  are  granted  to  others  of  their  own  age ; 
and  are  not  easily  satisfied  with  a  denial.  And  probably 
many  parents,  after  a  few  struggles,  give  up  their  judg- 
ment to  the  wishes  of  their  children,  and  leave  them  to 
take  their  own  way.  How  common  is  it  for  them,  at  a 
very  early  age,  to  go  where  they  please,  and  spend  their 
leisure  hours  with  companions  of  their  own  selection. 
And  what  parent  knows  the  conversation  that  is  had,  and 
the  practices  that  are  indulged,  the  sentiments  that  are 
imbibed,  and  the  habits  that  are  begun,  when  his  chil- 
dren are  out  of  his  sight  1  Facts  sometimes  transpire  in 
relation  to  what  passes  at  such  times,  which  are  enough 
to  make  every  friend  to  the  rising  generation  tremble  for 
them  ;  facts  which  go  to  show  a  corruption  of  sentiment 
an.d  practice  deeply  rooted  and  widely  spread,  and  most 
disastrous  in  its  aspect.  How  often  are  habits  of  intem- 
perance begun  1  How  often  are  impure  passions  in- 
flamed 1  How  often  is  profane  and  indecent  language 
listened  to  and  repeated  ?  How  often  are  dishonest  pro- 
pensities acquired  ?  How  often  are  infidel  sentiments 
imbibed,  when  parents  are  not  suspecting  any  evil,  nor 
using  any  means  to  guard  the  youthful  mind  ?  The 
widely  spreading  contempt  of  the  Sabbath,  the  increas- 
ing prejudice  against  vital  religion,  the  growiiig  preva- 
lence of  corrupt  sentiments,  and  the  alarming  increase 
of  vicious  practices,  all  show  the  peculiar  dangers  to 
which  the  young  are  exposed  at  the  present  day  ;  and 
call  loudly  upon  parents  to  av/ake  from  their  false  security, 
and  make  what  efforts  they  can  to  save  their  children 
from  the  evils  which  threaten. 

Do  you  ask,  now,  what  can  be  done  for  the  benefit  of 
your  children  ?     It  is  impossible,   within  the   limits  of 


DUTIES    OF    PARENTS.  7 

these  pages,  to  go  far  into  particulars.     But,  a  few  things 
may  be  mentioned,  of  great  and  obvious  importance. 

1.  You  can  cultivate  their  minds.  One  great  reason 
why  the  young  are  so  prone  to  low  and  grovelling  pleas- 
ures, is,  that  their  minds  are  so  uncultivated.  The  taste 
for  useful  knowledge  would  exclude  the  taste  for  dissipa- 
tion ;  and  its  gratification  would  be  cheaper,  as  well  as 
its  consequences  happier.  If  children  were  taught  to 
think,  and  assisted  to  find  materials  for  thought,  they 
would  find  a  pleasure  in  the  exercise  of  their  rational 
faculties,  far  exceeding  the  gross  pleasures  of  animal  in- 
dulgence. If  they  were  taught  to  enjoy  this  pleasure, 
and  were  furnished  with  the  means  of  obtaining  it,  by 
books  of  an  interesting  and  useful  character,  and  by 
sensible  and  rational  conversation,  home  would  be  ren- 
dered attractive,  and  they  would  not  feel  the  necessity  of 
roving  abroad  in  search  of  something  to  amuse  them.  If 
they  were  taught  to  think,  and  were  trained  to  habits  of 
reflection,  they  would  not  run  into  so  many  evils  from 
mere  thoughtlessness.  If  they  were  taught  to  value 
useful  knowledge,  they  would  not  employ  their  time  in 
the  perusal  of  those  works  of  fiction  with  which  the  world 
is  flooded,  and  which  are  so  dangerous  in  their  tendency^ 
from  the  erroneous  views  they  give  of  real  life,  the  corrupt 
sentiments  they  often  contain,  and  the  fascinating  attrac- 
tions with  which  they  often  surround  vice  and  crime. 
An  expensive  education  is  not  what  is  here  intended.  It  is 
such  an  education  as  they  can  obtain  at  their  own  fireside.. 
Let  the  parent  begin  early  to  cultivate  their  minds.  Let 
him  teach  them  to  employ  their  own  powers.  Let  him 
encourage  the  inquiries  which  they  are  disposed  to  make 
into  the  reason  of  things,  and  see  that  they  learn  to  un- 
derstand thoroughly  whatever  comes  in  their  way.  And 
abundant  materials  will  be  found  within  his  reach,,  for 
such  mental  cultivation  as  is  here  intended. 

2.  You  can  establish  your  authority  over  your  children, 
and  keep  them  under  suitable  restraints.  God  has  in- 
vested the  head  of  a  family  with  a  certain  degree  of 
authority,  and  required  him  to  exercise  it.  And  you 
cannot  refuse  to  exercise  it,  without  refusing  to  do  your 
duty.  But  it  is  not  only  the  authority  of  God  which  re- 
quires this  of  you,  the  good  of  your  children  also  requires 


8  DUTIES    OF   PARENTS. 

it.    They  are  not  capable  of  governing  themselves.    They 
are  prone  to   desire  a  thousand  gratifications  which  are 
injurious   in  their  nature  and  tendency.     And  in  these 
they  must   not  be  indulged.     They   also   need   to   learn 
subordination  to  their  superiors.     God  has  placed  others 
above  them,  as  well  as  their  parents.     And  to  their  su- 
periors in  age  or  station  they  must  submit.     It  is  greatly 
for  their  comfort  when  they  have  learned  to  do  it,  cheer- 
fully, and  from  a  sense  of  duty.     They  need  also  to  learn 
submission  to  Divine  Providence.     To  no  other  duty  are 
they  likely  to  be  called  so  frequently  as   to   this.     And 
how  can  it  be  expected  that  they  should  submit  cheerfully 
to  the  allotments  of  Providence,  if  they  have  never  learned 
submission  to  their  parents,   nor  submission  to  other  su- 
periors 1     Unhappy,   indeed,   is   the   case   of  that   child, 
who  has  been  brought  up  so  tenderly,  and  with  so  much 
indulgence,  as  to  have  every  wish  gratified,  while  he  re- 
mained in  his  father's  house,   and  has  never  learned  to 
give  up  his  own  will  to  the  will  of  a  superior,  till  he  is 
cast  forth  into  the  wide  world,  to  act  for  himself     How 
can  he  bear  the  daily  contradictions  he   must  now  expe- 
rience 1     How  can  he  be  otherwise  than  wretched,  while 
his  fellow  men  seem  to  conspire  to  counteract  his  wishes? 
And    what   else   can  be  expected  of  him  than   that  he 
should    be   perpetually    murmuring  at  the  allotments  of 
Providence,  so  many  of  which  are  different  from  what  he 
would  choose  for  himself?     If  you  would  promote  the 
best  good  of  your  children,  you  must  govern  them,  and 
teach    them    a   ready    and   cheerful   submission  to  your 
authority.     And  you  must  exercise  that  authority  in  re- 
straining them  from  every   thing  of  an  injurious  nature. 
Your   judgment    is    better   than    theirs ;    and    you    must 
exercise  it,  and  require  them  to  conform  to  it.     Let  your 
authority  be  exercised  mildly,  indeed,  but  let  it  be  firm. 
Show  them  the  reason  for  your  decision,  as  far  as  may 
be,  but  insist  upon   their  compliance.     You  must   keep 
them  from  wicked   and  corrupting  companions.     It  may 
be  difficult,  indeed,  but  it  must  he  done.     "  A  companion 
of  fools  shall  be  destroyed."     You  must  keep  them  from 
wicked   and    corrupting   practices.      It  is  for  this  end, 
that  you  are  invested  with  authority  to  command  them, 
and  they   are   required   to   obey.     Think  not  you  have 


DUTIES    OF    PARENTS.  9 

done  your  duty  when  you  have  given  your  advice. 
If  that  had  been  sufficient,  the  Bible  would  have 
stopped  there,  and  not  made  it  your  duty  to  command, 
and  their  duty  to  obey.  Eli  gave  his  advice.  He 
reproved,  and  expostulated.  But  this  was  not  enough. 
And  he  wis  severely  punished,  because  he  neglected  to 
do  more.  His  sons  made  themselves  vile,  and  he  re- 
strained them  not.  For  this  he  experienced  the  tokens 
of  the  divine  displeasure.  Your  sons  also  will  make 
themselves  vile,  if  you  do  not  restrain  them.  But  if  you 
beo"in  the  work  in  season,  and  establish  your  authority 
early,  and  keep  them  under  salutary  restraints  from  their 
childhood,  and  accustom  them  always  to  consult  your 
wishes,  and  to  regard  them  as  law,  their  restraint  from 
gross  wickedness  will  be  easy  to  you  and  pleasant  to 
them.  And  they  will  form  habits  of  submission,  from 
their  childhood,  which  will  render  it  easy  for  them  to 
give  up  their  wishes  when  it  shall  be  necessary,  and  to 
bring  their  feelings  to  the  circumstances  in  which  Divine 
Providence  may  place  them. 

3.  You  can  teach  them  to  make  it  an  object  to  render 
themselves  useful.  The  pleasure  of  doing  good  is  far 
greater  than  any  gratification  which  is  merely  personal. 
'^  It  is  more  blessed  to  give  than  to  receive."  Selfishness 
is  dissocial  in  its  nature,  and  not  more  wrong  in  itself 
than  it  is  destructive  of  the  happiness  of  its  possessor. 
Where  do  you  find  happy  children  ?  Not  in  those  fami- 
lies where  they  are  trained  to  make  self-gratification  their 
great  object.  Not  where  they  are  so  treated  as  to  be  led 
to  think  self  the  most  important  object  in  existence.  Not 
where  they  are  taught  to  think  they  are  good,  when  they 
have  excelled  their  fellows  in  some  merely  bodily  or 
mental  exertion.  Not  where  they  are  taught  to  think 
the  proper  reward  of  goodness  is  some  nice  thing  to 
please  the  taste,  or  some  article  of  finery  to  feed  their 
vanity.  Not  where  they  are  taught  that  the  great  object 
is  display,  and  the  great  end  of  exertion  is  to  be  admired 
and  praised.  You  will  find  no  happy  children  in  such 
families.  It  is  the  direct  way  to  make  them  wretched. 
Happy  children  are  those  who  have  learned  to  go  out  of 
themselves,  and  to  find  their  enjoyment  in  promoting  the 
enjoyment  of  those  around  them.     Nothing  is  so  sweet 


10  DUTIES    OF    PARENTS. 

as  self-denial,  for  the  good  of  others.  And  why  should 
not  your  children  be  allowed  to  taste  its  sweetness,  and 
be  trained  to  its  practice  ?  Would  you  lay  a  solid  foun- 
dation for  comfort  to  your  children  in  this  life,  you  must 
train  them  to  make  themselves  useful.  You  must  teach 
them  to  value  the  acquirements  they  make  in  proportion 
to  their  utility,  and  to  despise  that  which  is  merely 
adapted  for  shoiv.  You  must  teach  them  to  feel  respect 
for  the  useful  occupations  of  life,  and  to  value  their  time 
too  highly  to  waste  it  on  that  which  does  no  good.  You 
must  train  them  to  find  a  pleasure  in  doing  good  ;  which, 
when  they  shall  have  learned,  they  will  have  a  source  of 
enjoyment  which  will  not  be  affected  by  the  ordinary 
fluctuations  of  property,  nor  destroyed  by  the  common 
vicissitudes  of  life. 

4.  You  can  teach  your  children  the  truths  and  duties 
of  the  gospel.  This  duty  is  abundantly  enjoined  upon 
parents,  in  the  word  of  God.  And  the  best  good  of  your 
children  requires  its  faithful  performance.  If  they  are 
ever  to  be  fitted  for  heaven,  it  must  be  "  through  sanc- 
tification  of  the  Spirit,  and  belief  of  the  truth."  They 
cannot  be  sanctified  through  that  truth  of  which  they  are 
ignorant.  They  will  not  learn  the  truth,  unless  they  are 
taught  it.  All  admit  the  importance  of  their  knowing 
and  performing  the  duties  of  the  gospel.  But  they  will 
not  know  nor  perform  the  duties  of  the  gospel,  unless 
they  know  and  believe  its  doctrines.  For  the  duties  of 
the  gospel  are  the  practical  result  of  its  doctrines.  Let 
no  one  seek  to  excuse  himself  from  the  discharge  of  this 
duty,  by  supposing  that  his  children  cannot  understand 
these  things.  Children  can  understand  them.  Timothy 
had  understood  them  from  a  child,  having  been  taught 
them  by  his  mother.  The  leading  truths  and  duties  of 
the  gospel  are  the  plainest  things  imaginable,  and  can  be 
as  well  understood  by  children  as  by  others,  if  they  are 
only  communicated  in  language  which  is  intelligible. 

Children  can  understand  that  the  Bible  is  the  word  of 
God,  though  committed  to  writing  by  men,  as  well  as 
they  can  understand  that  a  letter  received  from  an  ab- 
sent friffud  is  lii^  letter,  though  for  some  reason  he 
may  have  chosen  to  dictate  every  word  of  it  to  another 
to  wnte  down  from  his  lips.     Children  can  understand 


DUTIES    OF    PARENTS.  11 

that  God  is  a  spirit,  if  they  can  understand  that  it  is  their 
own  spirit   which  thinks,   and   not  their  body,   which  is 
only  an  instrument  which  the  soul   uses.     And  having 
thus  obtained  a  correct  idea  of  a   spirit,  by  removing  all 
bounds  and  limits,  they  can  obtain  a  correct  idea  of  the 
universal  presence  and  boundless  existence  of  their  creator. 
They  are  conscious  to  themselves  of  having  some  know- 
ledge, and  of  exerting  some  power  ;  but  they  know  that 
their  knowledge  and  power   are   limited.     Let  them   re- 
move from  their  ideas  of  knowledge  and  power  all  limita- 
tions, and  they  can  obtain   correct   ideas  of  the  infinite 
knowledge  and  almighty  power  of  God.     It  is  not  so  easy 
for  them  to  obtain  correct  ideas  of  the  distinction  of  per- 
sons in  the  godhead,  of  a   Trinity  in  unity  ;  neither  is  it 
for  those  of  mature  years ;   because  there  is  nothing  like 
it  in  creatures,  to  w^hich  it  can  be  compared.     But  they 
can   see,  that  there  is  no  contradiction  in  saying,  that, 
God  is  in  some  respects  three,  and  in  other  respects  one. 
And  if  they  can   understand  what  is  meant  by  the  pro- 
nouns of  the  first,  second,  and  third  persons,  /,  thou,  and 
he,  they  can  understand  that  there  must  be  something  in 
the  divine  nature  which  renders   it  proper  for   these  per- 
sonal distinctions  to  be  applied  to  the  divine  being,  since 
they  are  so  applied   in  the  Bible ;  though  it  cannot  be 
any  such  thing  as  would   be  inconsistent  with  the  divine 
unity,  since  that  is  taught  in  the  Bible  also.     And  it  is 
thought  that  this  is  all  that  any  can  understand  or  believe 
in  relation  to  that  doctrine.     If  children   can  understand 
the  nature  of  moral  goodness  in  man,  they  can  also  under- 
stand its  nature  in  God,  for  its  nature  is  the  same.     They 
can  understand  that   an  individual   who   is  very  kind  to 
them,  may  be,  nevertheless,  a  very  bad  man  ;  and  that,  in 
order  to  constitute   him  a  good   man,   he   must  do  right 
because  it  is  right,  and  not  for  the  sake  of  what  he  shall 
gain  or  lose.     And  when  they  have  thus  obtained  a  cor- 
rect idea  of  what  constitutes  a  good  moral  character  in  a 
creature,  they  have  only   to   remove  all  limits  and  all  im- 
perfections, and  they  can  form  a  correct  idea  of  the  moral 
excellence   of  God.     Children    can    be    taught   the    dif- 
ference   between  natural  and  moral  good,   and  between 
natural  and  moral  evil.     And  it  is  of  great  importance 
that  they  should  be  taught  it,  since  there  are  many  who 


12  DUTIES    OF   PARENTS. 

are  seeking  to  confound  them.  They  can  see,  that  being 
actuated  by  motives  of  interest,  is  quite  a  different  thing 
from  being  actuated  by  motives  of  duty  ;  and  that  the 
sensations  of  shame  and  remorse  which  they  feel  when 
they  are  conscious  of  having  done  wrong,  are  very  dif- 
ferent from  the  regret  they  experience  when  they  have 
only  neglected  to  secure  some  advantage  which  lay  be- 
fore them.  They  can  feel,  and  they  do  feel,  their  obli- 
gation to  do  right,  even  though  they  should  suffer  for  it ; 
and  to  avoid  what  is  wrong,  because  it  is  wrong,  though 
it  should  be  ever  so  much  to  their  advantage.  If  children 
can  understand  that  the  glory  of  a  man  consists  in  his 
goodness,  and  not  in  his  knowledge  or  strength  or  riches 
or  happiness,  they  can  understand  that  the  essential 
glory  of  God  consists  in  his  moral  excellence,  and  not  in 
his  natural  attributes,  nor  in  the  extent  of  his  happiness. 
And  if  they  can  understand  that  a  man  has  no  more 
goodness  than  he  exercises,  they  can  understand  that  the 
highest  glory  of  God  consists  in  the  most  perfect  exercise 
of  all  his  moral  perfections.  And  if  they  can  understand 
that  a  single  atom  is  unspeakably  less  than  the  material 
universe,  which  contains  more  atoms  than  numbers  can 
express  or  thought  conceive,  then  they  can  understand 
that  all  the  good  of  which  finite  creatures  are  capable, 
bears  no  proportion  to  the  glory  of  that  being  who  is 
entirely  without  bounds.  They  can  understand  that  the 
glory  of  God  ought  to  be  the  object  of  supreme  regard, 
both  to  himself  and  to  creatures  ;  because  they  can  un- 
derstand that  every  object  ought  to  be  regarded  according 
to  its  importance.  And  they  can  see  why  God  has  chosen 
that  there  should  be  so  great  a  variety  of  creatures,  and 
such  differences  in  their  moral  character,  and  in  their 
final  destiny,  that  there  may  be  an  opportunity  for  him, 
in  the  creation,  preservation,  government,  and  disposal 
of  them,  to  exercise  all  his  perfections  to  the  best  advan- 
tage. To  exercise  his  mercy  and  grace,  he  must  have 
some  miserable  and  guilty  creatures  to  save ;  and  to  ex- 
ercise and  display  his  love  of  righteousness  and  hatred  of 
iniquity,  he  must  have  some  good  creatures  to  reward, 
and  some  wicked  creatures  to  punish.  And  hence,  too, 
children  can  understand  why  it  was  best  that  sin  and 
misery  should  come  into  the  world,  and  why  it  was  best 


DUTIES    OF    PARENTS.  13 

that  they  should  continue  to  exist  forever ;  since  mercy 
and  grace  could  have  no  existence  without  being  exer- 
cised towards  miserable  and  guilty  objects,  and  vindictive 
justice  could  have  no  exercise,  but  in  the  punishment  of 
those  who  were  guilty  and  deserving  of  endless  misery. 
When  they  understand  that  the  glory  of  God  requires  the 
most  perfect  exercise  of  all  his  perfections,  they  will 
readily  understand  why  it  is  best  that  there  should  always 
be  in  existence  proper  objects  towards  which  they  can  all 
be- exercised.  Children  can  understand  the  doctrine  of 
the  divine  decrees ;  for  there  is  nothing  difficult  to  un- 
derstand in  the  proposition,  that  God  saw  good  reasons 
for  choosing  that  every  thing  should  take  place  just  as  it 
does.  And  if  they  can  understand  that  it  required 
nothing  more  than  for  God  to  choose  that  the  world 
should  exist,  and  it  did  exist,  they  can  also  understand 
that  it  never  requires  anything  more  than  for  God  to 
choose  that  anything  else  should  exist,  and  it  does  exist. 

And  they  can  understand  the  consistency  between  the 
decrees  of  God  and  the  free  agency  of  the  creature,  if 
they    can    understand    that   God    had    good    reasons  for 
choosing  that  creatures  should   freely  do  just  what  they 
do,  in  all  cases.     And  as  children  know  very  well  that 
praise  or  blame  belong  to  a  good  or  bad  intention,  they 
are  well  able  to  understand  how  God  is  worthy  of  praise 
for  his  good  intention,  and  men  are  worthy  of  blame  for 
their  bad  intention,  in  bringing  about  the  same  event. 
They  can  easily  see  that  Joseph's  brethren  did  wrong  in 
selling  him  into  Egypt,   and  that  they  were  worthy  of 
blame  in  so   doing  ;  and  that,  though,  contrary  to  their 
intention,  what  they  did  was  the  means  of  accomplishing 
good ;  yet  they  were  not  the  less  to  blame,  and  had  none 
the  less  occasion  to  be  ashamed  and  to  humble  themselves 
for  their  wicked  intention.     And  by   these  and   similar 
cases,  they  can   understand  that  all   the  sin   that  is  ever 
committed  is  wrong  in  itself,  and  worthy   of  blame,  and 
deserving  of  punishment,  though  God  means  it  unto  gDod. 
And  as  they  can  easily  understand  how  Joseph's  brethren 
were  under   obligation    to   condemn    themselves  for   the 
wrong  they  had  done,  because  it  was  wrong,  and  to  loathe 
and  abhor  themselves  for  it;  and  yet  to  love  and  praise 
God  for  his  good  design  in  it,  as  the  best  way  to  accom- 

29 


14 


DUTIES    OF    PARENTS. 


plish  the  important  object  he  had  in  view  ;  so  they  can 
easily  understand  how  they  ought  to  feel  in  view  of  their 
own  sins,  and  how  all  ought  to  feel.  And  thus  the  duty 
of  repentance  for  sin,  will  appear  entirely  consistent  with 
the  duty  of  rejoicing  in  the  Lord  always,  and  praising 
him  for  every  event  which  he  brings  to  pass. 

Children  can  understand  the  doctrine  of  total  depravity. 
For  they  can   easily  see  .that  selfishness  is  wrong  ;  and 
there  is  no  great  difficulty  in  their  being  made  to  under- 
stand that  the  gratification  of  their  selfish  feelings,  or  their 
own  happiness,  in  some  form,   has   always  been  their  ul- 
timate object  in   all  that  they   have   done.     And   when 
they   understand   the   doctrine   of  total  depravity,   there 
is  no  difficulty   in  making  them  understand  the   nature 
and  necessity  of  regeneration.     If  they  have  always  done 
wrong,  and  nothing  but  wrong,   it   is  necessary  that  they 
should  begin  to  do  right.     And  as  they  have  always  acted 
from   motives  of  interest,   and  never   sought  any  higher 
object  than  their  own   happiness,  it  is  necessary  that  they 
should  begin  to  act  from  motives  of  duty,  and  seek  the 
glory  of  God  as  their  chief  end.     And  as  their  old  heart 
has  consisted  in  a  wrong  choice,  they  can  understand 
that  the  new  heart  must  consist  in  a  right  choice.     And 
as  they  have  always  been  conscious  of  making  their  own 
choice  in  doing  wrong,  so  they  can  understand  that  they 
must  make  their  own  choice   in  doing  right.     And   if 
they    have   understood  that  they  have   always   been   de- 
pendent upon  God,  though  active,  in   doing  wrong,  they 
can  understand  that  they  are   both  dependent  and  active 
in   doing   right ;  and   that,    while   God   puts    his    Spirit 
within  them,  and  causes  them  to  walk  in  his  statutes,  it 
is  they  that  walk  in  his  statutes,  and  keep  his  judgments 
and  do  them.     Children   can  understand  the  nature  and 
necessity  of  the   atonement.     A   child  can   see,  that  if 
he  is  guilty  of  a  flagrant  transgression  against  the  com- 
mands of  his  parent,  and  is  suffered  to  go  unpunished, 
his  parent  is  dishonored,  and   his  authority   and  govern- 
ment sink  into  contempt ;  and  that  unless  something  can 
be  done  to  prevent  these  evil  consequences,  there  can  be 
no  place  for  pardon.     But  if  some  way  can  be  found  out 
to  prevent  these  evil  consequences,  other  than  by  the  in- 
fliction of  the  merited  punishment,  some  way  that  shall 


DUTIES    OF    PARENTS.  15 

do  equal  honor  to  the  law,  and  as  effectually  support  the 
government  of  his  parent  as  punishment  would  do,  then 
a  pardon  might  be  granted.  God  has  found  out  such  a 
way.  By  giving  his  Son  to  die,  the  just  for  the  unjust, 
that  has  been  done,  which  honors  the  divine  law  and 
supports  the  divine  government,  as  effectually  as  it  could 
be,  by  the  death  of  the  sinner.  And  when  they  under- 
stand the  nature  of  the  atonement,  there  will  be  no  dif- 
ficulty in  understanding  how  it  is  equally  sufficient  in 
itself  for  all  men,  as  it  is  for  one  man  ;  and  how  it  lays  a 
foundation  for  the  offer  of  pardon  to  be  made  to  all  with- 
out distinction.  Children  can  understand  also  the  nature 
of  pardon  ;  for  when  they  receive  a  pardon  from  their 
parents,  they  know  it  is  only  an  exemption  from  the 
punishment  which  they  still  deserve.  They  feel  guilty, 
though  they  are  forgiven  ;  and  never  imagine  that  their 
parents  view  them  as  innocent,  any  more  after  they  have 
forgiven  them  than  they  did  before.  Children  can  also 
understand  the  terms  on  which  pardon  is  offered  to 
sinners  in  the  gospel.  They  can  easily  see,  that  it  would 
be  inconsistent  to  grant  them  a  pardon,  until  they  repent 
and  turn  from  their  sins,  until  they  condemn  themselves 
for  having  done  wrong,  and  cordially  justify  God  in  his 
sentence  of  condemnation.  And  they  can  see,  that  since 
pardon  is  granted  for  Christ's  sake,  it  is  necessary  and 
proper  that  theyshould  cordially  approve  of  that  way  of 
saving  sinners,  and  fall  in  with  the  gospel  plan,  which 
exercise  of  mind  constitutes  that  faith  in  Christ  which  19 
the  appropriate  condition  of  pardon. 

Children  can  understand  the  doctrine  of  election,  and 
the  doctrine  of  reprobation.  They  can  easily  see,  that, 
since  all  with  one  consent  reject  the  mercy  offered  in  the 
gospel,  it  would  be  right  if  God  should  leave  all  to  perish. 
And  that,  if  he  chooses  to  save  a  part,  and  makes  them 
willing  in  the  day  of  his  power,  he  has  a  right  to  select 
whom  he  pleases  and  make  them  willing,  while  he  treats 
the  rest  according  to  the  choice  they  have  made  for 
themselves  when  they  prayed  to  be  excused  from  any 
participation  in  the  gospel  feast. 

Children  can  understand  the  doctrine  of  the  saints' 
perseverance.  They  can  see  that  none  but  those  who 
actually  possess  the  temper  of  Christ  can  have  any  evi- 


16  DUTIES    OF    PARENTS. 

dence  that  they  are  his  disciples,  and  are  interested  in 
his  salvation  ;  and  consequently,  that  perseverance  in 
holy  obedience  is  essential  to  Christian  character.  And 
they  can  see  that  where  God  has  begun  a  work  of  sanc- 
tification  in  any,  he  can  as  easily  carry  it  on,  if  he  chooses, 
as  he  coulfJ  beirin  it.  And  since  he  has  taugrlit  us  that 
he  does,  it  follows,  that  where  this  work  does  not  appear, 
there  is  no  evidence  of  his  having:  be^run  it :  but  we  must 
conclude,  that,  however  fair  a])pearances  may  have  been, 
they  have  been  all  delusive  and  vain,  and  the  subjects  of 
them  no  better  than  the  stonv  orround  hearers.  Chil- 
dren  can  understand  the  doctrine  of  a  future  judg- 
ment. Thoy  know  what  is  meant  by  being  called  to 
account  before  their  parents  for  any  wrong  they  have 
done  here.  And  they  can  have  no  difficulty  in  under- 
standing, that,  at  the  end  of  the  world,  God  will  call 
.  every  one  to  a  strict  account  for  all  the  deeds  done  in 
the  body,  when  every  thought,  and  every  word,  and 
every  action  of  their  lives,  will  be  made  known  before 
the  assembled  universe ;  when  those  who  have  embraced 
the  gospel,  and  turned  from  their  sins  by  repentance, 
shall  receive  the  forgiveness  of  their  sins,  and  be  reward- 
ed with  the  tokens  of  divine  approbation  for  all  the  acts 
of  obedience  they  have  performed,  and  the  wicked  shall 
be  doomed  to  suffer  the  tokens  of  God's  disapprobation 
forever. 

Children  can  also  be  made  to  understand  the  duties 
taught  in  the  gospel.  As  these  are  nothing  but  the 
practical  result  of  the  doctrines  taught  in  the  gospel, 
when  they  understand  the  doctrines,  it  will  be  easy  to 
understand  the  duties  which  grow  out  of  them.  They 
are  indeed  prone  to  misunderstand  them,  through  the  in- 
fluence of  a  selfish  heart.  They  are  naturally  selfish,  and 
if  particular  pains  is  not  taken  to  prevent  it,  they  will 
give  every  thing  a  selfish  construction.  They  will  think 
the  reason  why  they  should  be  good,  is,  because  it  will 
tend  to  promote  happiness.  And  if  they  are  allowed  to 
embrace  this  fundamental  error,  it  will  lead  to  erroneous 
views  of  every  doctrine  which  the  Bible  teaches,  and  of 
every  duty  which  the  Bible  enjoins.  They  should  be 
taught  that  they  ought  to  be  good  because  it  is  right. 
And  when  thev  have  once  obtained  a  clear  idea  of  the 


DUTIES    OF    PARENTS.  17 

distinction  between  natural  and  moral  good,  and  between 
natural  and  moral  evil,  when  they  clearly  perceive  that 
holiness  is  good  in  its  own  nature,  independently  of  its 
tendency,  and  that  sin  is  evil  in  its  own  nature,  inde- 
pendently of  its  tendency,  there  will  be  no  difficulty  in 
making  them  see  that  they  are  under  moral  obligation  to 
do  right,  let  consequences  be  what  they  may,  and  that 
they  are  under  moral  obligation  to  avoid  sin  because  it  is 
wrong.  They  will  be  well  able  to  understand  that 
moral  obligation  is  not  the  same  thing  as  a  calculation  of 
advantage  and  disadvantage.  They  will  see  that  they 
ought  to  love  God  for  the  moral  excellence  of  his  charac- 
ter, and  not  merely  for  what  they  hope  to  gain  by  it. 
They  will  see  that  they  ought  to  love  his  justice  in  pun- 
ishing sin,  as  really  as  his  mercy  and  grace  in  pardoning 
it ;  and  that  they  would  be  under  moral  obligation  to  love 
that  justice,  if  it  should  be  exercised  in  punishing  theniy 
as  weU  as  when  it  is  exercised  in  punishing  others. 
Children  can  understand  the  duty  of  unconditional  sub- 
mission to  God.  They  easily  see,  that,  when  they  have 
been  disobedient  to  their  parents,  they  ought  to  submit  to 
their  parents'  will,  and  cheerfully  acquiesce  in  any  pun- 
ishment which  God  has  directed  parents  to  inflict.  And 
that,  if  they  should  withhold  their  submission  till  they 
can  receive  a  promise  from  the  parent  that  they  shall  not 
be  punished  at  alH  there  would  be  no  submission  in  the 
case.  Children  can  understand  the  duty  of  repentance 
for  sin,  and  can  easily  distinguish  between  true  repen- 
tance, and  all  its  counterfeits.  For  they  easily  see  the 
wide  difference  there  is,  between  being  sorry  for  what 
they  have  done  in  disobeying  their  parents,  in  view  of 
the  consequences,  and  being  sorry  for  having  done  wrong 
because  it  is  wrong.  Children  can  understand  the  duty 
of  prayer,  and  know  what  is  meant  by  praying  in  faith. 
For  when  dutiful  and  affectionate  children  go  to  a  wise 
and  good  parent  to  ask  anything,  they  do  it  with  more 
confidence  in  his  judgment  than  in  their  own ;  and 
having  presented  their  request,  they  are  ready  to  leave 
the  matter  to  his  decision,  with  entire  confidence  in  his 
superior  wisdom,  saying,  "  Not  my  will,  but  thine  be 
done."  And  if  they  have  such  faith  as  this,  in  the 
wisdom    and    goodness   of  an   earthly  parent,   they  can 


18  DUTIES    OF    PARENTS. 

easily  see  that  the}^  ought  to  have  still  stronger  faith  in 
the  superior  wisdom  and  goodness  of  their  heavenly 
Father.  Children  can  understand  the  duty  of  obeying 
all  God's  commandments  from  the  hearty  because  it  is 
right,  and  from  a  sense  of  duty  ;  and  that  every  appear- 
ance of  obedience  wliich  is  prompted  by  selfish  motives 
is  no  obedience  at  all,  but  must  be  regarded  as  positive 
transgression. 

5.  You  can  guard  your  children  against  the  seductive 
influence  of  error.  As  we  learn  from  the  Scriptures 
that  truth  is  the  means  of  salvation,  so  we  learn 
from  them  that  error  is  the  means  of  destruction. 
They  tell  us,  that  "  there  is  a  way  that  seemeth  right 
unto  a  man,  but  the  end  thereof  are  the  ways  of  death.'* 
It  is  not  sufficient  to  teach  them  the  truth  merely ; 
they  must  be  warned  against  error,  and  have  its  de- 
structive consequences  pointed  out  to  them.  You 
must  call  their  attention  to  the  manner  in  which  the 
Bible  speaks  of  error,  and  let  them  understand  that  it 
will  be  at  the  peril  of  their  souls,  if  they  fall  into  it.  And 
lest  they  should  not  suspect  any  danger,  where  there  is 
really  the  greatest,  you  must  let  them  see  that  the  ad- 
vocates of  error  are  represented  in  the  Scriptures  as  ex- 
ceedingly artful  ;  and  that  Satan  can  transform  himself  into 
an  angel  of  light.  Let  them  understand  that  the  native 
temper  of  the  human  heart  is  favorable  to  error,  and  pre- 
disposes them  to  embrace  it.  Let  them  understand  that 
many  who  profess  to  believe  the  truth,  speak  lightly  of 
its  usefulness,  and  thus  exert  the  most  dangerous  influence 
against  it.  Let  them  understand  that  some  profess  to 
embrace  the  truth,  but  actually  teach  error;  and  that 
others  who  teach  some  truth,  promote  error  by  keeping 
back  a  part  of  the  truth.  Let  them  know  that  the  advo- 
cates of  error  often  use  the  same  terms  by  which  others 
express  the  truth,  but  use  them  in  a  different  sense,  and 
so  deceive  many.  Let  them  understand  that  it  is  not 
against  the  most  gross  errors  alone  that  they  need  to  be 
on  their  guard,  but  against  the  smallest ;  because  many 
who  strenuously  oppose  the  grosser  errors,  are  really  pro- 
moting them  by  openly  inculcating,  or  silently  counte- 
nancinor  those  wliich  lead  to  them.  Let  them  understand 
that  the  most  dangerous  species  of  false  religion,  is  that 


DUTIES    OF    PARENTS.  19 

which  bears  the  greatest  resemblance  to  the  true  ;  and 
that  it  is  the  most  dangerous  for  this  reason,  that  it  is  so 
much  more  likely  to  be  mistaken  for  the  true.  You  are 
forewarned  in  the  Scriptures  that  the  time  will  come 
when  men  will  not  endure  sound  doctrine,  when  they 
shall  turn  away  their  ears  from  the  truth,  and  be  turned 
unto  fables,  when  the  way  of  truth  shall  be  evil  spoken 
of,  when  evil  men  and  seducers  shall  wax  worse  and 
worse,  deceiving  and  being  deceived,  and  when  they 
shall  privily  bring  in  damnable  heresies,  and  bring  upon 
themselves  swift  destruction.  If  you  would  not  have 
your  children  led  away  with  the  error  of  the  wicked,  and 
by  becoming  partakers  in  their  sins,  become  also  parta- 
kers in  their  plagues,  you  must  faithfully  guard  them 
against  the  seductive  influence  of  error,  and  train  them 
up  to  the  belief,  and  love,  and  practice,  of  the  truth. 

6.  You  can  enforce  your  instructions  by  a  good  exam- 
ple. All  else  that  you  can  do  will  be  of  little  avail  without 
this.  It  is  the  force  of  example  that  governs  the  world. 
And,  of  all  persons,  children  feel  the  force  of  example 
most.  How  difficult  is  it  for  them  to  resist  the  current 
of  evil  example,  even  when  they  know  it  is  carrying  them 
to  destruction.  And  how  certain  will  be  the  failure  of 
all  your  efforts  to  instruct  them,  if  you  do  not  enforce 
your  instructions  by  your  own  example.  If  you  wish 
them  to  feel  the  importance  of  cultivating  their  minds  by 
useful  reading  and  sensible  conversation,  you  must  let 
them  see  that  you  have  a  high  value  for  useful  knowledge, 
and  prize  the  improvement  of  the  mind  more  than  the 
possession  of  wealth.  If  you  wish  to  teach  them  submis- 
sion to  your  authority,  and  a  ready  acquiescence  in  the 
restraints  you  think  proper  to  impose,  you  must  let  them 
see  that  you  govern  yourselves,  and  cheerfully  submit  to 
the  allotments  of  Providence ;  and  that  you  restrain  your- 
selves from  those  indulgences  which  are  injurious  and 
improper.  If  you  wish  to  train  them  to  habits  of  benevo- 
lence and  usefulness,  you  must  let  them  see  that  you  are 
not  selfish  in  your  enjoyments,  but  take  the  greatest 
pleasure  in  doing  good.  If  you  wish  to  teach  your  chil- 
dren the  doctrines  and.  duties  of  the  gospel,  you  must 
show  them  that  you  delight  greatly  in  the  law  of  the 
Lord,  and  walk  in  all  his  commandments  blameless.     If 


20  DUTIES    OF    PARENTS. 

you  wish  to  guard  them  against  the  seductions  of  error, 
you  must  let  them  see  that  you  regard  it  with  fear  and 
with  abhorrence,  and  that  you  dare  not  express  a  favor- 
able opinion  of  that  which  the  Bible  condemns.  What- 
ever you  wish  your  children  to  be,  you  must  yourselves 
be,  that  they  may  see  before  their  eyes,  an  example 
which  it  is  safe  to  copy. 

7.  You  can  pray  with  and  for  your  children.  There 
is  great  propriety  in  this,  and  great  encouragement  for  it 
too,  when  you  are  doing  the  other  things  that  have  been 
mentioned.  But,  if  you  neglect  to  do  for  them  what  has 
been  pointed  out,  it  is  scarcely  to  be  expected  that  you 
will  pray  for  them  as  you  ought.  The  inconsistency  is 
too  glaring.  And  if  you  neglect  the  means  of  training 
up  your  children  in  the  way  they  should  go,  you  will 
probably  neglect  to  pray  for  them  also.  For,  how  can 
you  pray  to  God  to  give  success  to  means  which  you  do 
not  use  1  or  how  can  you  expect  he  will  hear  prayer  in 
their  behalf,  when  you  neglect  to  use  with  them  the 
means  of  his  appointment? 

Consider,  then,  the  influence  you  are  capable  of  ex- 
erting upon  the  minds  of  your  children ;  consider  the 
fearful  responsibility  which  lies  upon  you,  in  relation  to 
them ;  consider  the  dangers  to  which  they  are  exposed, 
and  the  solemn  account  you  must  soon  render  for  the 
manner  in  which  you  have  trained  them  ;  and  the  affect- 
ing meeting  you  must  have  with  them  in  the  day  of  final 
decision  ;  and  whatsoever  your  hands  find  to  do,  do  it 
with  your  might ;  that  when  the  Judge  of  all  shall  appear, 
you  may  be  able  to  say,  Lord,  here  we  are,  and  the  chil- 
dren thou  hast  given  us. 


PUBLISHED    BY    THE 

AMERICAN  DOCTRINAL  TRACT  SOCIETY. 

PERKINS  &  MARVIN,  Agents, 
Depository,  114,  Washington  Street,  Boston. 


